Selected quad for the lemma: father_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
father_n	cry_v	son_n	spirit_n	14,758	5	6.2887	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A86456	A Christian looking-glasse or, A glimps of Christs unchangably everlasting love. Discovered in several sermons, in the parish-church of Sutton-Valence. Kanc. By Hezekiah Holland anglo-hibernus, minister of the gospel at Sutton de Valentiâ.	Holland, Hezekiah, fl. 1638-1661.	1649 (1649)	Wing H2425; Thomason E1376_2; ESTC R209245	59,021	132

comfort and encourage the fearful Pilo tin the dangerous storme by saying quid times nauta Caesarem vehis Feare not Caesar is thy fare and not rather the Saints which as the Disciples once had Christ aboard have Christ to command wind and waves who is with them to the end of the world Amen * The Philosopher gave thanks that he was born in the time of true Philosophy How happy are we to be born in such a time not only in respect of protection but information the Lord doth effundere spiritum not de spiritu pour forth his spirit not send drops as in the Law though some particular men had the spirit in abundance but showers not only the day-star but the Sun of righteousnesse is risen upon his people Quest Object Ought we not then to pray exteporally or by the spirit Solomon says in multiloquio non deesse peccatum in the multitude of words there lacks no sin Prov. 10.19 and bids not be rash with our mouths but that our words be few Eccl. 5.2 the Disciples desire our Saviour to teach them to pray as Iohn did his intimaing a form and our Saviour in one Gospel saies to them when yee pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say absolutely Our Father which art in heaven not after this manner and bids them not use vaine repetitions or much speaking himself when he prayed used the same words and was known by breaking of bread as using one form besides in the law forms were used by command from Moses Answ Sol. Whether was there that freedome in the time of the Law when we were under age differing not from children as now when the spirit powerfully teacheth with boldnesse to cry Abba Father so the time of the Law to the time of the Gospel not comparable see Perkins on Galat. 4. v. 1. A child though heire of all while under age differeth not from a servant Whether Solomon be not to be understood of common talk and vain rather then prayer whether sons adopted having the spirit to guide with some premeditation need use or do use rashnesse whether Iohn or our Saviours teaching their Disciples a form then were not more needful then now considering their ignorance which the Gospels make known and need of an A. B. C. considering the then not descent of the spirit to teach and instruct them whether after the Disciples used ever that form Peter uses another Acts 4.24.31 though that form is a most full pithy prayer for so short an one yet whether he that stirs up the gift of the spirit in him by exercise praying longer reverently carefully offend whether those repetitions forbidden were as ours expressions of zeal and affection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not rather such as Battus used an old foolish Poet who to fill up his Verses would stuffe in any what as O vid quotes him Montibus inquit erant erant in montibus illis whether our Saviours using the same words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 24.35 were not rather an ejaculation and a zealous repetition or expression of his sor●ow rather then a proof for a set form Whether our Saviour was not known in breaking bread just at that time the spirit made him known rather then by breaking bread as a form I leave to the indifferent Reader to judge Second Answ 'T is not he that prayes most readily and fluently that has the gift of prayer he only is the best rhetorician for I dare say a wicked man having texts of Scripture ad unguem as he may be ready in the letter witnesse those Jewes who can tell how oft a word is used in the Law and Prophets shall pray as fully as earnestly as any yet not feelingly from Christ within some lip-labour only 't is to such he prayes by the spirit that from Christ within touched with the feeling of his own wants shall according to Scripture rule send the embassage of his soul to God and treat with him by faith in humility concerning his Kingdom and his Churches good since Christ has poured out his spirit upon his people why should not his people poure forth their soul to God as Hannah did and not by form 1 Sam. 1. v. 15. Cannot every child say Abba Father or shall nature teach her children to ask what they need and not grace also A Schoolemanster would think that a bad Scholler that never turns over the leafe never gets out of the old into a new lesson pardon me if I say the prayer though an unparrallel'd one taught by our Saviour was taught by him as a master the Law as a Schoole-master not then nulled Christ bids Peter not proclaim him the Christ among many reasons because he had not by dying and satisfying the Law proved himself to be the Christ Compare Matth. 16. v. 20. with 21. 17. Mat. ver 9. He forbids his Disciples to tell he was Iesus Christ ver 20. of Mat. 16. because he must suffer death as v. 21. after the Disciples had been with Christ a while and enlightened after by his Spirit as if in a higher forme they take out their own lessons without construing I have quoted you Peters I shall strive to Pray as the Apostles in some measure by the Spirit but also look back by way of rehersall to repeat the Petitions of the Lords Prayer he being the Author while then I admire mens gifts in prayer and strive to imitate them let none be displeased with me concluding all my imperfect prayers with that most absolute one of my Saviour saying Our Father c. Question Is the spirit as powerfull now as at first Answ No Miracles and the extraordinary gift of the spirit were as props to scaffold up a house when to be built which when once built are taken away Impositió of hands was used in setting Paul and Baruabas apart to an immediate and particular worke Act 13.2 3. Who had the spirit before thus we may yet use it Paul in the 6 of Heb. 1 2. cals it a principle of Religion therefore not without danger to be layd aside so the spirits extraordinary power imposition of hands was followed by the spirit which now we sadly see otherwise Anoynting with Oyle to cure the sicke was once followed by the spirit we have layed aside the oyle because the spirit goes not with it but imposition of hands has its use Had we the spirit as in the Apostles time we might write Epistles as authentique as theirs which some wretches of our age dare affirme we must be content with theirs Scripture can make perfect therefore is perfect nothing to be added though our Saviour say his spirit shall lead into all truth by interpreting Scripture as he did to the Disciples going to Emaus yet into no new truth but such as Scripture has though unknown to many The Scripture is somewhat like a roome full of Candles but not all lighted when new lights are found as

sinne for us and a sacrifice for sinne Esay 53 10. So that in the Saints in some sense there needs no conscience of sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex Hebr. 10.2 Christ being a most perfect Sacrifice for them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacrificium peccatum Not but that Saints make conscience of sinning nay hate it what have I to do any more with Idols sayes Ephraim pardoned Hos 14.8 They live in a higher spheare then the men of the world No lesse then Angels food as 't is called because food even fit for Angels could they eate will serve their turne I meane the true meat from Heaven they contemn huskes sinne trash being come home by repentance to their Father But the soules of the Saints need not be grieved or consciences troubled in regard of hell for sin because of Christs Sacrifice Will Christ leave these finally for whom he has been a Sacrifice He will not nor can they him the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Scripture rendred to forsake as Math. 27.46 cant be applied in a strict sense because Christ never forsakes his nor did the father Christ on the Crosse only leaves for a while Sin then cant make Christ leave his people if that could why did it not when by sinne they had forfeited themselves in Adam and were by it deformed polluted ugly He that loved them then will continue to love them being most unchangeable I have a little turned aside already to see why man the bush not burnt though fired by sin I 'le go a little neerer and see this wonder and the love of Christ the cause The Apostle writing to the Ephesians chap. 3.19 Being in an holy admiration of Christs love affirmes it to passe knowledge That God who is the eternall being should love man when hee had scarce a being nor ever could have had but through him and when he had forfeited himselfe through disobedience and made himselfe perfectly miserable worse then nothing God should be enamoured with deformity For what is more deformed then sin It seemes such was and is Gods transcendent love that mans extream misery could not abate it the deplorednesse of mans condition did but heighten the holy flame of Christs love 't is as high as heaven who can reach it 't is as low as hell who can understand it Heaven through its glory could not containe him man being miserable nor hels torments make him refrain such was his perfect love That Christs love should extend to his enemies and should long after them that rebelled against him yea not only so but hugge them in his armes lodge them in his bosome is the highest improvement of love That those most excellent creatures the once glorious Angels should never be recovered never loosed from those everlasting chains and vile sinful dust man should be redeemed as t is the envy of those wretched spirits so the admiration of Saints and Angels That Christ should come from the eternall bosome of his father to a Region of sorrow and death that God should be manifested in the flesh the Creator made a creature behold the Gods come to us in the likenes of flesh Act. 14.11 And * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dwell with flesh Dan 2.11 that he that was cloathed with glory should be wrapped with rags of flesh he that filled heaven be cradled in a manger that the power of God should flye from weak man the God of Israel into Egypt that the God of the Law should be subject to the Law the God of Circumcision circumcised the God that made the heavens busie working as is supposed at the homely Trade of Joseph that he who commanded the divels to their chains should be tempted that he whose is the world and the fullnesse thereof should hunger and thirst that the God of strength should be weary the Judge of all flesh condemned the God of life put to death the deare Son of God strugling with his Fathers wrath that he that is one with his father should cry out of misery my Father my Father that he that had the keyes of hell and death should lye imprison'd in the Sepulcher of another having in his life time nowhere to lay his head nor after death to lay his body and all this for mans sake is beyond the thought of created natures If this goodly frame of Creation sayes the Bishop of Norwich should runne back to its first confusion or be reduced to its first nothing though a most strange change 'twere not so high a wonder as for God to become man the former being of things finite the latter of an infinite subject The glorious Angels could not but wonder to see their Creator humbled below themselves and humanity so advanced by Christs assuming it which Peter hints at 2 Pet. 1.12 Which the Angels desire to look into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translatio sùmpta ab iis qui prono corpore oculos admovent at rem ownem propius acuratius cognosoant sayes Beza Yea so look into as to sound if it were possible the depth of this love To see that head before which the Angels cast down themselves and worshipped as I may say crowned with thornes Caput angelic is spiritibus tremendum densitate spinarum coronatum Bernard and those eyes purer then the Sun put out by the darknesse of death those eares which heare nothing to speak to capacity but Hallelujah's of Saints and Angels to heare the blasphemies of the multitude that face which was fairer then the sons of men for being born and conceived without sin he was free from the contagious effect of it deformity and was most perfectly beautiful to be spit on by those beastly wretched Jewes that mouth and tongue that spake as never man spake accused for false doctrine nay blasphemy let the Ministers of that Master take false accusations patiently For if they have called the Master of the house Baalzebub what shall they not say to his servants Those hands which freely swayed the Scepter of Heaven nayled to the crosse those feet like unto fine brasse which in the Prophet Zacharies sense ch ult v. 4. shall stand upon the mount of Olives or thereabout it being as some say the middle of the world and the place where Christ was condemned to judge the world nayled to the Crosse for mans sins each sense annoyed his feeling or touching with a spear and nayles his smell with stinking savour being crucified about Golgotha the place of sculs whereof some might be green his taste with Vinegar and Gall Anima est aeque ubi amat ac ubi animat his hearing with reproaches and sight with his mother and Disciples bemoaning him his soul seemingly comfortlesse and forsaken is able to strike amazement to those excellent creatures Calvine judiciously affirmes Gods love and care in providing all for man before he made him concluding he would not forget him now he was made but much more of Gods

t s before Christs death was expressed by being received into Abrahams bosom now being gathered to Christ the head and Dives dying was in hell in torment though a Parable Luke 16.22 23. yet Keckerman hence fetches his greatest argument to prove a fire in hell why not I to prove the gluttons immediate being there after death hence know there is a particular judgment immediately after the souls departure as well as a general at last as 't is appointed for man once to die so after death comes judgement Heb. 2.27 viz. particular else how could Dives be in hell except this private judgement passed the just judge does not as the memorated judge of the Stannery's in Devon who hanged a man in the forenoon and sate in judgment after there is a general asize to be hereafter to condemne the wicked but to acquit the righteous the wicked Angels also are in torment before the great day being in chains restrained in darknesse and as Sodom and Gomorrah suffering not to suffer the paines of eternal fire Iude 6.7 Object If Christ's are in glory immediately after death did he not wrong them to returne them to the body in raising them up Answ It was heaven to them to glorifie God by their raising Paul though in the third heaven most contented to glorifie Christ on earth Perchance they were said to be dead and the spi●tt to come again because people did beleeve so 2. Answ No mention being made by Lazarus or any of them of heaven but Paul who was there before death I rather conceive they were not in joy but God miraculously sure much beyond nature kept the soule in some traunce as it were or extacy to glorifie Christ and shew his power in quickning the body from which the soule not departed but slept she is not dead but sleepeth sayes our Saviour the sicknesse is not unto death but unto the glory of God speaking of Lazarus perchance had their time as we say beene come it had been otherwise I hope I wrong not Christs miracles or come neer the errour of soul-seekers But to returne to Christs love he loves the father and the children see the continuance of it If a beleeving parent willing or desiring to have his child baptised in whom suppose no visible grace it ought not to be refused baptisme know God hears desires and looks on a willing mind signs of grace considering especially the promise to beleevers children Mark 10.13 14 Acts 3.25 2.39 Psal 10.17 I wonder why the Antipoedobaptists wrong their children and curtaile the promise imprisoning Christs love only in the Beleever 't is not the nature of grace or this Sacrament to finde or look for a praedisposition the Parents desire sufficeth Pardon the digression if I use a word or two to set forth Gods love in the promise and its freenesse but first take it from Origine who lived but 200 yeers after Christ that Baptisme of infants was received by the Church from the very Apostles declared in Rom. 6. and Augustines fourth Book against the Donatists cap. 24. affirmes Baptisme of Infants not to be by mans authority no nor counsels but the Apostles doctrine Peter tels the Jewes the Promise is made to them and to their children Acts 2.39 the answer of the Antipaedobaptist is if the children do beleeve but let us consider well and we shall find the text to be otherwise meant God promised Abraham to be a God to him and of his seed and commands him Circumcision and his seed at eight dayes old Gen. 17. Peter preaching to the Jewes repeats the substance of the Promise affirming Christ would be so to them beleeving and to all afar off beleeving and to their seed by vertue of the Promise God promises to Israel his spirit and consequently himself to be Israels God and to his seed and seeds seed Esay 59. ult Israels children were Circumcised and are not we Gentiles the spiritual seed of Abraham are not our children capable of the Promise too does not Peter so repeat the tenure of the Covenant Acts 3.2 ult yee speaking to the Jewes are the children of the Covenant first what means that word first if the Covenant belong'd not to us Gentiles secondly the Apostle was loth to say the Covenant in the second place did belong to us Gentiles whom they hated least it might keep them off Paul after but saying he would turne to the Gentiles saw their rage when they said away with such a fellow from the earth but remember he joynes Circumcision and Baptisme together Col. 2.11 12. but yee are circumcised being buried with Christ in Baptisme Num jung antur jam Gryphes equis it seems Baptism Circumcision may stand almost in the same verse as if they might have some affinity or acquaintance as if Paul would have said ye being baptized are in Covenant as those circumcised Could Moses give a greater priviledge then Christ Could he afford children Circumcision and not Christ Baptisme Suppose a Landlord make a Lease to a man and his heirs then recall that and make or give it to the man and not his heirs which is the greatest priviledge the first that 's Moses to the righteous and their seed freely the second is Christ's to the beleever not his seed or heir unlesse he have some ability to hold the farme as I may say eased according to the Antipaedobaptist But you 'l say 't is no priviledge for the child to be baptised and in Covenant by vertue of the father not having faith I willingly omit that t is in the world a priviledge to be a Gentleman by the Father though the son have not that stock of riches but why may not they be said to have faith is it because actually they expresse it not then neither may they be accounted reasonable sure Children have had grace Iohn Christ the spirit from the womb We read not that either in John or Christ grace and the spirit much appeared when children yet sanctified from the womb Johns grace as himselfe seemed to be in the desert till the time of his showing Christ had a patent dor●ient for a time John expressed his having the spirit once when in the womb he leaped so that Christ though he be said to encrease in wisdom stature favour with God man Luke 2. ult increased not in wisdome but in appearance of men and so in favour with God and really with men only in the exercise of it having the spirit at first in a plentiful manner but these examples are extraordinary but did not Christ blesse the children and consequently give them grace deny not Baptism to known grace yet you 'l say he baptised them not how is it known but his Disciples did they were brought by friends was not here the forenamed desire perchance faith he that gave the greater the blessing will he deny the lesse Baptisme to these belongs the Kingdom of Heaven sayes Christ What