Selected quad for the lemma: father_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
father_n	abraham_n	angel_n	lord_n	686	4	3.4680	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A87872	The martyrdome of King Charles, or His conformity with Christ in his sufferings. In a sermon on I Cor. 2.8. / preached at Bredah, before his Maiesty of Great Britaine, and the Princesse of Orange. By the Bishop of Downe. June 3. 13. 1649.	Leslie, Henry, 1580-1661.	1649 (1649)	Wing L1164; Thomason E569_10; ESTC R22162	31,059	32

knoweth the things of a man save the spirit of man even so the things of God knoweth no man but the spirit of God Now we have received not the spirit of the world but the spirit that is of God that we might know the things that are given us of God But the naturall man receiveth not the things of Gods spirit they are foolishnesse unto him neither can he know them because they are Spiritually discerned This wisdome is a mystery ver 7. and therefore it is not knowne by nature but by revelation from God When St. Peter had made that excellent confession of Jesus that he is Christ the Sonne of the Living God our Saviour said unto him Blessed art thou Simon Mat. 16.16.17 for flesh and bloud hath not revealed it unto thee but my Father So that all who are indued with this wisdome are Theodidactoi taught of God as our Saviour saith Joh. 6 44. No man can come unto me except the father draw him And this he proves out of the Prophets saying it is written they shall be all taught of God Every man therefore that hath heard and learned of the father commeth unto me As if he had said no man can come unto me except the father teach him for all that are taught of God and onely they come unto me and therefore no man can come unto me except the father draw him that is move him effectually for indeed Gods teaching is an effectuall working he not onely opens the eyes of the understanding but also convinceth the heart of the truth of his Doctrine and inclines us to embrace this wisdome So that a man may be learned in all the wisdome of the Egyptians in all the philosophie of the Graecians he may be as wise as Achitophell whose counsell was esteemed as the oracle of God and yet be ignorant of this wisdome as our Saviour saith Math. 11.25 I thank thee O father because thou hast hid these things from the wise and prudent and hast revealed them unto babes Yea a man may be well learned in the Scriptures and yet ignorant of this wisdome the Scribes and Pharisees were doctors of the law and yet even of them the Apostle sayes which none of the Princes of this world knew In the second place hee charges them with an heinous and horrible murther they crucified the Lord of Glory where every circumstance in the text doth aggravate the murther 1. The person murthered is the Lord of Glory 2. The death inflicted on him was crucifixion the most shamefull and accursed death in the World 3. The persons who did this were they his owne people who of all others should not have done it even they crucified the Lord of Glory The person murthered is the Lord of Glory our blessed Saviour Jesus Christ Hee is the Lord as we confesse in our Creede by reason of the dominion which he hath over all and particularly over his church He is the Lord by right of creation For all things were made by him and without him was not any thing made that was made Ioh. 1.3 By him were all things created that are in heaven and that are in earth visible and invisible c. Col. 1.16 Hee is the Lord by right of inheritance for he is the heire of all things Heb. 1.2 Hee is the Lord by the right of donation for the father is brought in saying unto him I shall give thee the heathen for thine inheritance and the uttermost parts of the earth for thy possession Plalm 2.8 So he saith Matth. 28.18 All power is given unto me in heaven and in earth Hee is the Lord by the right of redemption for he who redeemeth a captive becomes his Lord and Christ when we were captives hath redeemed us by giving himselfe a ransome for us wee were redeemed saith St. Peter not with silver or gold or corruptible things but with the precious bloud of Jesus as of a lambe undefiled Finally he is our Lord too by the right of conquest for after that hee had redeemed us by paying a ransome unto God for us Satan the Jailor would not let us goe but kept us fast bound in the fetters of sinne and therefore hee is falne to come with a mighty hand and outstretched arme and violently take us out of his gripes Hee is the stronger man mentioned in the gospell who hath overcome the strong man taken his armour from him Col. 2.15 and divided the spoyle He hath spoiled principalities and powers triumphing over them And as he is the Lord so the Lord of Glory that is a glorious Lord by an Hebraeisme He is called the King of Glory Plal. 24.7 Lift up your heads O ye gates and be ye lift up yee everlasting doores and the King of Glory shall come in And the God of Glory by St. Steven Act. 7.2 The God of Glory appeared to our father Abraham And here as also Iam. 2.1 He is called the Lord of Glory Glory properly signifies beauty praise honour and it is ordinarily used in scripture to expresse that Majesty and perfection of blisse which God injoyes from all eternity and which in some measure he communicates unto his blessed Angells and Saints in heaven Now well may our Saviour be called the Lord of Glory because he is the brightnesse of Gods Glory and the expresse image of his person Heb. 1.3 He did injoy Glory with the Father from all eternity as he sayes Ioh. 17.5 And now O father glorifie thou mee with thine owne selfe with the glory which I had with thee before the world was And againe he prayeth for his Disciples saying ver 24. Father I will that they whom thou hast given me be with me where I am that they may behold my glory And as he injoyed glory with the father from all eternity so after a short ecclipse of that glory here on earth and after he had overcome the sharpenesse of death he was received up into glory 1 Tim. 3.16 He is crowned with glory and honour Heb. 2.9 And he tells us that at the last day he shall come in the clouds of heaven with power and great glory Mat. 24.30.25.31 Then shall he sit upon the throne of his glory Finally he is called the Lord of glory because he is the author of glory unto others for saith the Apostle when Christ who is our life shall appeare then shall ye also appeare with him in glory Coloss 3.4 He gives unto his servants eternall life which in scripture is called glory a Kingdome of glory a crowne of glory an eternall weight of glory This is the person who was murthered and therefore the murther was most hainous For if it be a greater sinne for a man to murther his father than to kill a stranger to murther the King than to kill a fellow subject to murther an innocent person then to kill a malefactor Then how heinous a murder was it to kill him who was more than all these even

our everlasting father the King of Kings and Lord of glory and withall a person so innocent that no guile was found in his mouth none could convince him of sinne Heb. 7.26 hee was holy harmelesse undefiled separate from sinners and made higher than the heavens And yet this was done they crucified the Lord of glory But here you may say unto me how could the Lord of Glory be crucified seeing he is God and God is impassible he cannot suffer For answer you shall understand that there is so straight an union and conjunction between the two natures of Christ in one person that that which is proper onely to the one nature is vouched not as some foolishly imagine of the other nature but it is vouched of the person being denominated from the other nature This kind of speech is by the fathers called koinonia idiomatôn a communication of properties And it is a plaine Synecdoche very usuall in speech whereby that which is proper onely to the part is praedicated of the whole We have divers instances of it in Scripture Acts. 3.15 Yee killed the prince of life Christ was killed onely as man and yet because the same man was also God he saies yee killed the prince of life Acts. 20.28 Feede the church of God which he hath purchased with his owne bloud Christ had bloud onely as he was man but because the same man was also God his bloud is called the bloud of God Iohn 3.13 No man hath ascended up to heaven but he that came down from heaven the sonne of man which is in heaven Christ descended from heaven onely in respect of his divine nature and he was in heaven at that time when he was speaking unto Nicodemus here on the earth onely as he was God and yet because the same person was also man he saith the Sonne of man which is in heaven So here Christ was crucified onely as he was man and yet because the same man was also God the Apostle saies they crucified the Lord of glory And so I come unto the second circumstance the kind of death that he suffered it was crucifixion the most shamefull and ignominious death in the world The Apostle mentions scandolum crucis the offence of the crosse Galat. 5.11 and the shame of the crosse too Hebr. 12. ● There is more shame in it than in any other death and therefore the Heathen tearmed the crosse arborem infoelicem and stipitem infamem a wretched infamous tree This death was so infamous that the Romans did not inflict it upon any but onely such as were esteemed base rogues and notorious malefactors And therefore we finde in the Ecclesiasticall History that albeit St. Paul suffered martyrdome at Rome as well as St. Peter yet they could not crucifie St. Paul he being a Romane had the priviledge of a gentleman and was beheaded but Peter being but a fisherman by his trade was esteemed a base fellow and so crucified as was his Master That which made this death more shamefull and ignominious was because all that were crucified were first scourged before they were crucified and that was peculiar to this death of the crosse Now for a man to be scourged is a foule disgrace a vile and servile punishment not to be offered unto any but unto bondslaves and therefore he in the comedy saies in great disdaine loris liber sum hee tooke it in great scorne the whippe should bee once named unto him who was free borne And yet our Saviour being to be crucified was first scourged And as this was a shamefull servile and ignominious death so was it a most execrable and cursed death for sayes the Apostle it is written cursed is every one that hangeth on a tree Gal. 3.13 It was not onely esteeemed so by men but it was so indeed being accursed by the mouth of God himselfe for it is said Deut. 21.23 Hee that is hanged is cursed of God And therefore Christ suffering this death the Apostle sayes that he was factus maledictum made a curse for us And as this death was an ignominious and accursed death so also a most painfull death First his flesh was torne with whippes They ploughed on his backe saith the Psalmist and made long furrowes on it Then his hands and his feet were bored with the nailes and the hands and feet of all other parts are most sensible by reason of the texture of all the sinewes there And being thus nailed unto the tree his whole body was stretched out on the crosse as on a rack till all his bones were out of joint as was foretold by the Psalmist This stretching was such that it made his very ribbes and bones breake through the flesh and the skinne which must needs be a paine out of measure painfull Therefore the heathen tearmed the crosse cruciabile lignum a tree of torture and most sharpe and bitter paines have their name from the crosse being called cruciatus Christ was no lesse than six houres in this torment even from the third houre untill the ninth and all that while in perfect sense for it is said he cryed with a loud voice and gave up the ghost He did not crie with the faint voice of a dying man but with a loud voice to shew that his 〈◊〉 strength was not one whit abated This death was devised for our Saviour not so much by Pilat and the Souldiers as by the Jewes for they cried out crucifie him crucifie him Ioh. 18.31 When Pilat said unto them take yee him and judge him according to your law they answered it is not lawfull for us to put any man to death And this came to passe saith the Evangelist that the saying of Jesus might be fulfilled which he spake signifying what death he should die Now what was that which he spake signifying what death he should die we find it Matth. 20.19 The sonne of man shall be betrayed unto the chiefe Priests and to the Scribes and they shall condemne him to death and shall deliver him to the Gentiles to mock and to scourge and to crucifie him Thus they put off his triall from themselves unto the Romane Governour of purpose that he might suffer that Romane death At first they condemned him of blasphemie and then hee should have been stoned but that death seemed too mild for it would have dispatched him quickly Therefore they indite him a new of treason for speaking against Coesar that so he might suffer the death of a traitor even that ignominious accursed and painfull death of the crosse No lesse could satisfie their malice And who were they that did all this even his owne people they who were his brethren and kinsmen according to the flesh they crucified the Lard of glory they unto whom he came and for whom he came for he was sent unto the lost sheep of the house of Israel they amongst whom he had preached the word of life for it behooved the Gospell first to be

and death saying It is not lawfull for us to put any man to death Joh. 18.31 But that high court of justice as they term it which was erected for his Majesties triall had lesse power it was not lawfull for them to put any man to death much lesse their Soveraign for the great councell of the Jewes had some power being instituted by God himselfe it was proper for them to judge of blasphemy if they had judged aright though power of life and death was taken from them by the Roman conquerour but the court that condemned our Soveraign had no power at all neither is it any court as not being instituted by any who had authority they did honour themselves and so their honour is nothing The great councell that condemned Christ was rightly constituted of all its members and under no force so was not the councell that condemned our Soveraign for the better part of it the house of the Lords was wholly layed aside and the house of Commons often purged so that the tenth man legally elected was not present and those that were their under such a force that they must say and doe as their Caiphas would have them Ioh. 8.54 Christ was allowed to speake for himself and Pilat desired him to make answer unto those things they witnessed against him and marvelled greatly that he answered not But our Soveraign was not allowed to speak for himself he was condemned before he was heard Matth. 27.13.14 Bradshaw and Cook two foule mouthed Dogges interrupted him and told him plainly that the court would not allow him to speak nor hear his reasons for they knew well that they were not able to resist the wisdom and the spirit by which he spak So that their proceedings were more illegall than the proceedings of the Jewes And as their proceedings were more illegall so in many things more cruell too Ioh. 19.25 Christs followers were not barred from comming unto him for his mother stood by the crosse and other women of her kindred so did the beloved Disciple but our Soveraign was not allowed any of his servants or friends to attend him during the time of his tryall and long before he could not so much as obtain any of his Chaplains to Minister ghostly comfort unto him which as he sayed in his Book Was a greater rigour and barbarity then is ever used by Christians to the meanest Prisoners and greatest malefactors whom though the justice of the Law deprive of worldly comforts yet the mercy of religion allows them the benefit of their clergy as not aiming at once to destroy their bodies and to damne their soules These murtherers were more cruell for having deprived him of all things else they were even loth that he should save his soul and therefore as they denyed him the service of his Chaplains so the souldiers by their rude and barbarous carriage in his Chamber did as much as they could hinder his private addresses unto God A great company of people and of women Luc. 23.27 bewailed and lamented Christs death without any check or reproof but men could not expresse any sorrow for his Majesties death without the danger of their own life and when some silly women wept bitterly seeing his Majesties execution they were mocked threatned and some of them beaten The Jews did not much trouble the followers of Christ before his death Joh. 9.35.12.10 only the blind man whom he cured was excommunicated for confessing him and Lazarus was threatned but none of them suffered yea when they apprehended our Saviour they suffered his Disciples to depart as he himself desired saying If ye seeke me Ioh. 18.8 let these goe their way Yea and after Christ had suffered they would not have persecuted his followers if they could have been silent for at first the councell only admonished them Not to speak at all Act. 4.18 nor Preach in the name of Jesus But these murtherers most cruelly persecuted all his Majesties friends and followers putting many of them to death for their loyalty even in his life time which much grieved his righteous soul and they cut off others after his death for his precious bloud was not sufficient to quench their thirst as they thirsted after Royall bloud so also after Loyall bloud and herein they imitate the savage Tartars who when their great Chain dyes they cast many of his dearest friends into the grave after him When our Saviour was upon the Crosse he commended his Mother to the beloved Disciple and that was not envyed nor the disciple questioned for it but when our Soveraign on the Scaffold commended those who were neerest unto him Ioh. 19.26 and delivered such small Tokens as were left him unto one who was by to be given unto them as the pledges of his love Ioh. 19.38.39 that was envyed the party questioned and the Tokens taken from him Our Saviour was not denyed a buriall for two honorable counsellers took a care of his Funerall and the Jewes as malicious as they were did not oppose it onely they desired a watch to be set upon his Sepulcher But our Soveraign was denyed this honour though three honorable counsellers begged his body to have buryed it in the Sepulcher of his Fathers they could not obtain it but the murtherers carryed away his Corps to Windsor thinking there to hide it in a private corner where no man should know and those honorable counsellers following after with much adoe obtained to have the disposing of it in a more seemly place but without all Funerall solemnity which yet in a most sumptuous manner is bestowed upon a base rigicide Dorislaus that all the world may see they preferre a Barabas before the Lords annointed The Jewes could not indure to heare Christ magnified after they had crucified him and therefore they raged against the Gospell which containes the History of his life As much have these Jewes raged against his Majesties Book the issue of his divine soul and laboured by all meanes to suppresse it but they can no more obscure his glory that shineth in that book then they can obscure the sunne in the firmament Finally they are more malicious than the Jewes because they committed this parecide more directly against their knowledgd and conscience for the Jewes did not cleerly know that Jesus was the Christ they expecting a Messias to come with great pompe and worldly glory were offended at the basenesse of his birth and many of them seduced to beleeve that he was an impostor Therefore sayed our Saviour Luk. 23.34 Act. 3.17 Father forgive them for they know not what the do And Saint Peter Through ignorance ye did it And our Apostle If they had known it they would not have crucified the Lord of glory But the murtherers of our Soveraign knew very well that he was their King their undoubted Soveraign and a most pious Prince and yet even for that cause and no other but because