Selected quad for the lemma: father_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
father_n	divine_a	holy_a	son_n	23,517	5	6.0454	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02727	The Messiah already come. Or Profes [sic] of Christianitie both out of the Scriptures, and auncient rabbins, to convince the Iewes, of their palpable, and more then miserable blindnesse (if more may be) for their long, vaine, and endlesse expectation of their Messiah (as they dreame) yet for to come. Written in Barbarie, in the yeare 1610, and for that cause directed to the dispersed Iewes of that countrie, and in them to all others now groaning under the heavy yoake of this their long and intollerable captivitie, which yet one day shall have an end ...	Harrison, John, fl. 1610-1638.	1619 (1619)	STC 12858; ESTC S116532	67,755	80

it is sayd I will saue them by the Lord their God Ionathan translateth it thus I will saue thē by the Word of their God So where it is sayd The Lord sayd to my Lord sit at my right hand c. The Lord sayd to his Word sit at my right hand Also where it is sayd He sent his Word and healed them Rabbi Isaack Arama upon Gen. 47. expoundeth it to be meante of the Messiah that shall be Gods Word So likewise that of Iob I shall see God in my flesh c. Rabbi Simeon upon Gen. 10. gathereth therupon that the Word of God shall take flesh in a womans wombe Another out of these words Iehovah our God is one Iehovah proveth the blessed Trinitie saying by the first Iehovah is signified God the Father by the next which is Elohim God the sonne and by the other Iehova God the Holy Ghost proceeding of them both to all which is added the word one to signifie that these three are indivisible but this secret sayth he shall not be reve●led untill the coming of the Messiah These are the words of Rabbi Ibda reported by Rabbi Simeon in a Treatise called Zoar of great authoritie among the Iewes where also the sayd Rabbi Simeon interpreteth those words of Isay Holy holy holy Lord God of Hosts in this maner Esay by repeating three tymes Holy sayth he doth signifie as much as if he had sayd Holy Father holy Sonne and holy Spirit which three Holies doe make but one Lord God of Hosts which mysterie of the blessed Trinitie Rabbi Hacadosch gathereth out of the verie letters of IEHOVAH upon those words of Ieremie before recited the two natures of the Messiah both divine and humane his two filiations the one whereby he must be the sonne of God the other whereby he must be the sonne of man concluding thereupon that in him there shall be two distinct natures and yet shall they make but one Christ which is the same that we Christians hold Philo that learned Iewe shall ende this first consideration touching the nature and person of the Messiah as himself writeth in his Book De Exulibus By tradition we haue it sayth he that we must expect the death of an high Priest which Priest shall be the verie Word of God voyde of all sinne whose Father shall be God and this Word shall be the Fath●rs wisdome by which all things in this World were created c. Th●refore the Messiah must be both God and man both by the Scriptures as also by their owne writers they cannot deny it That the Messiah must change the Law of Moses AS the Messiah must be both God and man euen the naturall and onely begotten Sonne of God and the verie Word of God incarnate voyde of all sinne able to satisfie the wrath of his Father and to fulfill the Law of Moses for us which Moses himself could not doe nor any other after him It was a burdensome Lawe to the children of Israel A yoake which neither they nor their forefathers were able to beare so having once in his owne person most exactly accomplished the same here on earth together with all rites ceremonies prophecies types figures and circumstances of his comming clearely fulfilled in him and by him It was necessarie I say the substance being once come those shadowes and ceremonies should cease and be abolished I meane the ceremoniall Law totally for as touching the morall Law or the Commandements he sayth I came not to destroy the Law or the Prophets but to fulfill them onely thus farre hath he abolished that too he hath taken away the curse of it hanging it on his crosse euen the handwriting that was against us together with himself crucified This ceremoniall Law of Moses I say consisting of such a multitude of ceremonies figures types sacrifices c. all of them for the most part pointing at the Messiah to come for by those outward signes and services appointed by God to his people they were still put in mind of his covenant and assured of his promise that the Messiah should come Moreover it being proper and peculier to one onely nation in all the world namely Iurie the exercise thereof permitted but in one onely place of that countrie namely Ierusalem whither everie man wa● bound to repaire three tymes everie yeere to wit at the Pasqua Pentecost and the feast of Tabernacles there no where else to offer sacrifice I say this Lawe of Moses being altogether ceremoniall and peculier to that nation it was necessarie at the comming of the Messiah the same should be abolished and a more generall and perfect Law giuen and established a Law that should be cōmon to all men serue for all countries tymes places and persons otherwise how could the Gentiles be made pertakers of the covenant aswell as the Iewes how could all these nations so farre distant from Ierusalem repaire thrice everie yeere thither how should everie woman dwelling in the East or West Indies repaire thither for her purification after everie childbirth as by the Law of Moses she was commanded Levit. 12. Therefore it is manifest that this Law of Moses was giuen to continue but for a tyme euen till the comming of the Messiah and then another to come in place to continue till the worlds ende This signifyed Moses to the people after he had delivered the former Law to them saying The Lord thy God will rayse up unto thee a Prophet like unto me from among you euen of thy brethren unto him thou shalt hearken As if he had sayd yee shall heare me till he come who must be a Lawgiver as my self but of a farre more absolute and perfect Law and therefore more to be reverenced and obeyed And then he addeth in the person of God himself this thundering sentence against all misbelievers Whosoever will not hearken unto my Word which he shall speak in my name I will require it of him Which words cannot be verefied in any other Prophet after Moses untill Christ for that of those Prophets there arose none in Israel like unto Moses Deut. 34.10 They had no authoritie to be Law givers as Moses had but were all bound to the observation of his Law till Christ should come whom Moses here calleth a Prophet like unto himself that is a Lawmaker exhorting all men to heare and obey him Hereunto the Prophets subscribe none of them all presuming to take upon them that priviledge to be like unto him A prophet like unto Moses they must let that alone to the Messiah whose office it is to change the Law of Moses giuen upon mount Sinay in stead thereof to promulgate a new Law to beginne at Sion as sayth the Prophet Isay The Law shall goe forth of Sion and the Word of the Lord from Ierusalem Which cannot be understood of Moses Law published eight hundreth yeeres before this prophecie and that from Sinai not from Sion but

and popular language of all nations at that time to wit the Greek tōgue They wrote their stories in divers countries farre distant one from another and yet agreed they all most exactly in one and the same narration as is to be seene though diversly related yet in truth and substance all one one sometymes supplying vvhat another hath not according to the discretion of one and the same spirit vvherevvith they vvere all guyded and directed like those four beasts in Ezech. 1.12 Everie one went streight forward whither their spirit ledde them they returned not They vvrote in divers times one after another and yet the later did neyther correct nor reprehend any thing in the former as heathen vvriters use to doe They published their vvritings vvhen infinite vvere aliue that knevve the facts and of them no small number vvho desired by all meanes to impugne them They set dovvne in most of their narrations the tyme the daye the hour the place the village the house the persons vvith all other circumstances vvhich the moe they are in number the more easie to be refuted if they were not true Neyther did they write of things donne in farre Countries or places remote but in the same Countrie where they were borne in townes and cities that were publiquely knowne in Ierusalem it self in Bethania and Bethsaida villages hard by Ierusalem in the Suburbs and hills about the citie in such a street at such a gate in such a porch of the temple at such a fishpoole publique places familiarly knowne to everie one for these things were not done in a corner as sayth the Apostle All which circumstances duly considered never yet impugned me thinks should perswade any man of reason to become a Christian as Agrippa in that verie place acknowledgeth to Paul saying almost thou perswadest me to become a Christian. They published their writings in their life time They altered not their writings af●erwards as other Authors are wont in their latter Editions nor ever corrected they one jote of that which they had first s●t downe And that which never happened in any other writings in the world besides nor ever monarch was able to bring to passe for credite of his Edicts they gaue their liues for defence and justifying of that which they had written Their maner of writing is sincere simple as becommeth so divine a Historie without all art or Rhethoricall amplifications as Historians use They flatter none no not Iesus himself whom they most adore nor in confessing him to be their God doe they conceale his infirmities of flesh in that he was man as his hunger and thirst his being werie how he wept his passions of feare and the like Nay these Evangelists were so sincere and religious in their narrations as they noted especially the imperfections of themselues and of such others as they principally respected Mathew nameth himself Mathew the Publican Mark Peters Disciple recordeth how S. Peter thrise denyed his Lord and Master and so of the rest These mens writings were published for canonicall and received for undoubted truth by all that lived in the verie same age and were privie to everie particular circumstance therein conteyned They were copied abroad into infinite mens hands and so conserved with all care and reverence as holy and divine Scripture They were read in Churches throughout all Countries and nations expounded preached and taught by all Pastors and Commentaries made upon them by holy Fathers from tyme to tyme. So that no doubt can be made at all eyther of the Authoritie of them as originally and immediately proceeding from the Holy Ghost or of the certaintie but that we haue the verie same incorrupt as the Authors left them for that it was impossible for any enemie to corrupt so manie copies over the world without discoverie and resistance And thus much for the credite and authoritie of our Evangelists The confession of Martyrs NOw for the Martyrs or witnesses appoynted by God for the sealing deliverie of this doctrine of the Gospel of our Lord and Saviour Iesus Christ to all the world they were first and principally his owne Apostes and Disciples Now ye are witnesses of these things Who both heard his doctrine and sawe his myracles as S. Iohn testifieth that which wee haue heard which we haue seene with our eyes c. That I say which we haue seene and heard declare we unto you And S. Peter For we followed no deceiueable fables when we opened unto you the power and comming of our Lord Iesus Christ but with our eyes we sawe his majestie This doctrine I say of the glorious Gospel of our Lord and Saviour whereof they were so fully perswaded they did not onely professe it with their mouthes yea euen before Kings and were not ashamed as God sayth to Paul as thou hast testified of me in Ierusalem so must thou beare witnes also at Rome thou must be brought before Caesar but in witnes thereof they gaue up their liues and by their deaths sealed and delivered to the world the truth of that which in their liues they professed they haue sealed that God is true These are witnesses worthy to be beleeved these are Martyres Next to these are all those holy Disciples of theirs all those holy confessors of the Primitiue Church put to death with most exquisite torments under those cruell Roman tyrants during those tenne famous persecutions upon record called the ten persecutions Catexochen in respect of the rage furie and crueltie thereof and all against poore harmeles and innocent Christians dayly to●ne in pieces butchered by those wolues as sheep appointed for the slaughter whereof our Saviour long before had forewarned his Disciples Behold I s●nd you as lambes among wolues c. persecuted euen to the death for the Word of God and for the testimonie which they m●inteined In vvhich extreame most incredible sufferings of Christians three points are vvorthie of great consideration The first vvhat infinite multitudes of all estates conditions sexes qualities and age did suffer dayly for testimonie of this truth The second what intollerable and unaccustumed torments not heard of in the world before were devised by tyrants for afflicting this kind of people Thirdly and lastly what invincible courage and unspeakable alacritie these Christians shewed in bearing out these afflictions and torments which the enemies themselues could not attribute but to some divine powre and supernaturall assistance The subjection of Spirits ANother consideration followeth of his divine powre omnipotencie declared and exercised upon the spirits infernall which in those dayes spake in the oracles and till that time had possessed and deluded all nations Heare the complaint of one of them Hei mihi congemiscite hei mihi hei mihi oraculorum defecit me claritas Woe unto me lament ye with me woe woe to me for that the honour of oracles hath now forsaken me Which woefull complaint is nothing els but a