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	marry_v	son_n	44,819	5	5.8094	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96104	Jerusalems glory, or, the saints safetie in eying the churches security, wherein is shewed the captives redress: being an invitation to all the different minded men in the world to become one; with the advantage of unity, and the danger of variety from the example of the saints and servants of God, as well in former as these latter times. Offered to the view of the 97 builders imployed in that work, for the building of the true temple, and all others. / By Thomas Watson, a lover of peace.	Watson, Thomas, d. 1686.	1661 (1661)	Wing W1131; Thomason E1856_4; ESTC R210370	59,985	120

Righteous when they are not morally just For how can any man spirituallize himself and not use morality For whatever is manifested to be acted between man and man is external in respect of decayableness and non-continuance therefore God expects that as you have received a Talent of Righteousness and Truth so you should act truth and deal justly with all men and not to boast of a Talent of Truth and Righteousness when you act contrary and do not improve it but abuse the true use of it for God is better pleased in the just demeanour toward men than with thousands of sacrifices by your pretences in Religion even as that is instanced of the Children of Israel in the time of Joshuah as you may read Joshuah 9.19 they could not kill the Gibeonites because they had made a Promise that they would not destroy them although the Lord had commanded to destroy all those people and places shewing them the danger of making a league with them as you may read Deuteronomy the 7th Oh! how would many in our dayes swallow such an Oath and never think themselves hardly the worse for so doing should such a thing extend to their own ends in any one particular these people might have pleaded that they could not disobey the Commands of the Lord who had commanded them to destroy both young and old and that they entered into Oath with them upon no other account but as being a people that lived at a distance from the place which God had given them and that it would be a great danger of their sons marrying with their daughters and their daughters with the Gibeonites and so intice them to follow other gods Therefore being forewarned by the Lord they would prevent the worst being it was upon a spiritual account as indeed it would have seemed with many of our most zealous Professors but the Princes of Israel say They may not do it for they had entered into Covenant with them to let them live Therefore they would not become Covenant-breakers but would make a Covenant to be a Covenant in deed as well as in words I will endeavour to shew you 3 Reasons why the Princes of Israel would not break this Covenant when the people did earnestly desire it First In respect they had not broken the Command of God willingly or knowingly and in case they should break this League with the Gibeonites they should offend against him in both for that God that is the God that bid them keep those Covenants and Commands bids them also act truth and lye not one to another that they may demonstrate to all people that they worship a God of Order and a God that will not lye Therefore seeing that they could not keep both but that they were circumvented in one they would be as exact as they could in the other many look at what God sayes in one respect but not at others it had been good if Israel had not entered into League with them to the contrary to have destroyed them but seeing they had though it was upon an account as they thought of strangers nay they asked them if they did not live amongst them and they said no they came from a far Countrey I fear very few Professors in our time would be so exact in their carriage for the praise of their Master Secondly They knew they should very much dishonour their God in not confiding that he was able to keep their sons and their daughters from believing or worshipping the gods of the Heathen if they should marry one with the other it would seem a very dishonourable part for Israel when they had engaged to Gibeon to break their Covenant for fear the Gibeonites should draw them or their sons or daughters from worshipping that God whom they served it must needs argue that they give evident witness that their God is not strong enough to encounter with the god of the Heathens and that is the way to worship a god that is not but in case thou art engaged I find no Scripture grounds that you should ever falsifie your word for others being worse than you for that is the way to make thy self worse than they whereas if Gibeon live with Israel who knoweth but Israel may convert Gibeon however Israel will be Israel so long as they keep in this mind It was the opinion of an antient Heathen That no man could be spiritually good if he was not morally just and his reason was That the spiritual God was a God of Order But some one may Object Suppose that those that I have engaged to should give me any just occasion to break my Covenant they being as deeply engaged as I was it is they that became Covenant-breakers and not I I hope I may freely break mine without wronging my Conscience at all I Answer It is one thing to be found an Offender in the sight or judgement of men or their customary Institutions and another to be found an Offender in the last day before the just Judge of Heaven Earth the Laws of men it may be may clear thee and so thou canst not be said to be an Offender of them but if thou approvest thy self not to be guilty of refusing the advice of Christ and his Apostles thou must look further than what the Lawes of men do intimate in some things the Lawes of Nations are differing many Kingdoms allow that which others condemn but God is one intire being and his Law the one edifying Truth which teacheth us not to render evil for evil contrariwise but good suppose you are but engaged conditionally even as by indenture where there are Obligations laid upon both sides and thy Partner breaks his part of the Obligation thou canst not but account it evil in him And wilt thou commit the same evil by breaking thy part when thou condemnest the same thing in another Christ adviseth us that if any man compel us to go with him a mise to go two and if any man strike thee on the one cheek turn to him the other thou shalt not answer for this offence but for thy own And I must confess it is my opinion that no one can with any safety break their engagements for the time they stood engaged at first though you may receive great in juries by the other parties default the Apostle Peter doth plainly intimate as much in his first Epistle 2. Chapter 19 20 21. verses For this is thank worthy if a man for conscience toward God endure grief suffering wrongfully for what glory is it if when you are buffeted for your faults ye take it patiently but if when you do well and suffer for it ye take it patiently this is acceptable with God The Apostle doth not advise the servant to break his Covenant to his Master because the Master doth break his but rather suffer what punishment the Master shall inflict upon him yea herein is a Believers joy that he is accounted worthy to

Prophets have seen vain and foolish things for thee they have seen for thee false burdens and causes of banishment It seemed a pleasing and melodious Vision that these Prophets did see for Israel as indeed it is too to frequent with most if not all people if they once bend their minds to any one vanity to hear such Prophesies as will secure them as they think from being in any guilt if they should practise and follow that vanity therefore it was the opinion of an ancient Heathen that if any man did speak well of any of his practises that he would ask him what it was that he ask'd him for for he supposed that if any man did speak highly of him it was to deceive him that he might gain honour or a reward by it and therefore he had a fervent affection for those that did most seem to envy him saying He had none that instructed him more then his enemies for be sure that if they knew that he did offend they would not hide it but would reproach him for it whereby he came to know in part how far he did offend in the thing I wish many Christians have not a worse rule then this Secondly Gods sury is the second cause by which a People are made destitute of singing this song for as sin is the first motive cause so Gods fury is the effected cause of their unsufficiency for when God is moved by sin to afflict a people and that he hath waited a long time it may be day after day and week after week and year after year and yet can see no hope of their return then his fury is moved and it may be he will slay some of them with the sword and give others to the famine that so he may revenge himself of them for their high provocations wherewith they have provoaked him to do it so that they shall know if his sword once be gone forth in fury it will tot return void of effecting the cause of its being moved so that whilst God is a taking vengeance upon a people they cannot in any wise be said to be sensible of singing this song for the song is praises to God for deliverance and no people can sing this song unlesse the Lord be reconciled to them as a friend in love and peace Thirdly Or the third thing that hinders a people from singing this song is the want of the Lords presence in times of tryal for though his love may be as great to them in the time of tryal as in peace yet if it be not manifestly known to them to be so they are very much disinabled to sing this song as it is recorded of Job in the 19 chapter of Job and the 6 verse and so along the Lord hath overthrown me says Job and hath caught me in his net I cry out of wrong but I am not heard there is no judgement He hath set darkness in my paths I am destroyed on every side I am gone and my hope hath he removed like a tree And as Solomon instances elsewhere Oppression maketh a wise man mad so that I say whosoever doth not see the Face of the Lord to shine victoriously in his sight cannot experimentally and knowingly sing this song but is as it were a stranger to the real and punctual harmony that the singers sing in by whom this song is and must be sung by but I shall speak more fully to this in my following discourse The third particular is In what Land or State this song may be experimentally and really sung in for this first we must understand it is only to be sung in the Land of deliverance and herein doth it answer with a perfect coherence to the text as it is opened for it is not the place that hinders them from singing this song but it is the want of Gods power to assist them in any place that makes the Land seem strange for a people to sing this song Israel could not account the wilderness a strange Land by reason they could sing it there though it was as strange a Land as Babylon as in respect of their acquaintance with the place but as in respect of their participating of the love favour of God in the place the Land of Babel was stranger to them then the Wilderness for in the wildernesse they were delivered from their enemies and in Babel they were restrained from their liberty by their enemies so that they cannot say but they were restrained from singing this song so long as they were confind to be prisoners and therefore did they complain of the decays of Zion because Zion was the City of their deliverance and that being wasted they were by that means made Heirs of a strange Land by being strangers to the song of Zion for this song cannot be sung out of Zion or the Lords fortified City and therefore saith the Prophet Zachariah in the 2 of his Prophesie and the 12 verse And the Lord sholl inherit Judah his portion in the holy Land and shall chuse Jerusalem again the Lord is pleased to call Judah his portion and he will inherit him in the holy Land Now there is no place that can be said to be unholy as to what it was made at first but by a peoples pollutions in the Land as you have it in the 102. Psalme and the 19 verse The Lord hath looked down from the height of his Sanctuary to heare the groaning of the Prisoners and to loose them that are appointed to death well for what purpose did he loose these Prisoners it follows in the next words to declare the name of the Lord in Zion and his praises in Jerusalem and as you have it in the 99 Psalm and the 2 verse the Lord is great in Zion and he is Hie above all people that is as much as if the Prophet should have said the Inhabitants of Zion have set the praise of the Lord High above all people or the praise of all people yea even the Lord to Reign in their hearts and so you have it in the last verse of that 2 of Zechariah be still or silent O all flesh before the Lord for he is raised forth of his holy Habitation for when the Lord is raised forth of his holy Habitation it is to Conquer and subdue and silence all flesh that he himself may be lifted up in Zion in Judah or in Jerusalem or in the Inhabitants of those places that are Jews indeed and in action and not by being Jews or Sons of Zion by name or profession only for those are the true Jews and Sons of Abraham that build up the decayes of Judah and do the works of Abraham for as Paul said we desire to know no man after the flesh yea though we have known Christ after the flesh yet henceforth know we him so no more and as you have it more plainly Romans the third the 28 29. verses he is not a Jew

not a slavish fear nor a dreadful fear nor a terrifying fear no this is such a fear that is here made mention of that may well be compared to that that the Apostle calls love yea perfect love that casteth out all such slavish fears and God promiseth further to be her security No one shall ever move any of her stakes neither shall any of the cords thereof be broken And he will not only be her safety to keep her secure but he will take vengeance of her enemies also and plead her Controversie with those that rise up against her surely any one would think that Zion might sleep securely I but Zion is here spreading forth her hands crying Woe is me now my Soul is wearied because of Murderers as if she should have said my Comforter hath left me my Beloved is gone my joy is turned into bitterness my melody into sadness my mirth into sighing and sobbing yea as she plainly expresseth Esai 49.14 The Lord hath forsaken me and my God hath forgotten me Yea just now was this Prophet a proclaiming her Deliverance and the opening of her eyes as you may read in the following Verses Though a Woman forget the Child that sucketh at her Brests yet will not I forget thee No he then shews her that He had engraven her upon the palms of his hands and ●id her behold it So that as I said before the Church of God and the People whom he loveth with an unmeasurable and ever abiding love may be at such a loss that many times they may think the Lord hath withdrawn his affection clean from them but I seldom find but God stayeth up their hearts so as to trust in him that their Deliverance must be through him though many times he tryeth their fidelity and zeal to him and his Name and at other times doth afflict them for their backsliding and careless walking to bring them to a more clear understanding that so they may walk worthy of such a God who hath laid up so good things in store for them I might speak a great deal more to this manner of Gods dealing with his choicest and peculiar people in this life but I shall forbear to speak any more in this particular but shall refer what my intention is to speak further till we come to speak of them I mean the Children of God yea those that are dear unto him jointly in their duty There is a second Affliction incident to these beloved ones but whereas you have them conquered in the former as it were you now have them Conquerours and Champions for now the Captain of their Salvation bids them go on and fear not so that now neither life nor death nor principalities nor powers nor things present nor things to come is able to separate them from the love of God which is in Christ Jesus Now here you have the Shepherd leading forth his Sheep into the pleasant pastures of content and now they know his voice so well that they will not give ear to strangers what though they be tempted with all the strangers seeming delights with his rich rewards according to appearance with all his promises of preferments and all the inchantments that he seemeth to present them withal yet all these will not intice them from those fruitful pastures nothing can allure them from this contented medow where they have the presence of their delightful Shepherd giving them their meat in due season so that stolen waters do not seem sweet to them nor bread eaten in secret pleasant to them no they know that the assotiates and resorters thereunto shall have their portion with Unbelievers in a place or degree far remote from their rest from their content from their delight For their delight is in the Law of the Lord their God and to manifest his praise and his glory in working wonderfully amongst the sons of men and to declare unto others what God hath done for them and for the welfare of their Souls And all sorrow and sighing will flee away from them neither the voice of mourning shall any more be heard in the midst of them for the Lord that is their Redeemer is also their Husband who bideth them awake and put on their strength their beautiful garment for the uncircumcised and unclean shall no more come into thee what though thou hast drunk the Cup of the Lords fury in times past yet thou shalt henceforth drink it no more but it shall be taken forth of thy hand and given to them that spoiled thee Esa 52.1 2. and the last verse of the 51 Ch. So that now thou maist arise from the dust and sit still for the Lord will redeem you from all your captivities that have been the occasion of your distressedness that have caused you in times past to howl and weep you shall be delivered from all your burthens that ye have unjustly born for the Lord hath taken upon him to plead the Controversie of his People So that now they need not fear what befals their bodies for they have a sufficient and satisfactory content that it shall fare well with their Soul They fear not him that is able to kill the Body and can do no more but him that is able to kill both Body and Soul and to cast them into Hell What though the world rage against them and their neighbours envy them and their kindred and chiefest of their Relations here below do make a mocking and scoffing at thee is it any more than the Captain of your Salvation hath engaged you to by his sufferings Know you not that if you will be his Disciples you must wear your Masters Livery Yea though it be dyed in as deep a Crimson as his was on the Cross Is it not sufficient that the servant is made equal with his Master I am sure any earthly servant would account it a great favour that he should be admitted to have a garment made of the same piece of cloath that his Master doth wear himself even so will all these that have experienced the honour and reward that is laid up at the end of their journey which no man can prevent or hinder them of receiving Therefore I say these are not at all amazed at these things no they are no more than the honourable garments that all the guests of the Bride-chamber must put on yea and that with much willingness too if it be laid down for you or tendered unto you for surely there is no man but will rather chuse a Diamond than a Cornelian if he hath experience of the worth of both in mens esteem even so will all those that have experienced the love of Christ Jesus and the content that is in his wayes and the reward that shall be received by owning of him in Truth and Righteousness upon the face of the earth in the presence of all contemners of it and all contrariers of it they will shew themselves to be Children of their Father