Selected quad for the lemma: father_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
father_n	ghost_n	holy_a	nature_n	20,678	5	5.8553	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A05759	A summons to iudgement. Or a sermon appointed for the Crosse, but deliuered vpon occasion in the cathedrall church of S. Paul London the 6. day of Iune, 1613. beeing the first Sunday of Midsommer Terme. By Thomas Baughe, student of Christ-Church in Oxford.	Baughe, Thomas, b. 1577 or 8.	1614 (1614)	STC 1594; ESTC S101085	31,180	66

are called gods the gods of the earth are lifted vp and yet though these be Kings in this world they shall not be Iudges in another but as it is in the booke of Wisedome Wisedome Potentes potenter mighty Kings shal be mightily punished if they sinne against the Almightie Fiftly Priests are called gods offerte Dii let the Priests offer and yet these shall not iudge vs for both Priest and people congregetur coram Deo must stand before the tribunall of God Sixtly Magistrates are called gods Diis ne detrahas speake not euill of the Magistrates and yet nor they shall be our iudges for they are but Gods stewards vnder God and must render rationem villicationis an exact account of their Stewardships vnto God Lastly Iudges they are called gods the cause was brought ad Deos vnto the Iudges and yet though these execute the iudgements of God vpon earth God himselfe shall come from heauen to iudge them For habent vel supremi iudices superiorem iudicem the Lord chiefe Iustices of this world haue there Lord aboue that shall doe them iustice So then we must now excluding al these conclude all Iudex vniuersalis deus vniuersi that hee that made all will iudge all Hee that is God will iudge the gods hee that is the Angell of the great counsell will iudge the Angels hee that is a King will iudge the Kings hee that is a Priest will iudge the Priests Iudex iudices homo homines Christus omnes iudicabit Hee is Iudge that will censure and sentence Iudges hee that is man will conuent and conuict man and yet there shall bee but one iudge of all men euen IESVS CHRIST God and Man Againe since God shall iudge and there be though but one God yet three persons it may be questioned which of the three persons shall be our Iudge And this the Psalmist seemes to answere Psal when hee saith Deus vester veniet Hee shall bee your Iudge that is most yours Now the second person is most ours for hee was borne to vs he liued with vs hee died for vs and what he either did or suffered it was all for the good of vs. But why doth the second person iudge and not the first S. Iohn Why the Sonne and not the Father First because Saint Iohn tels vs the Father hath giuen all iudgement to the Sonne and to the Sonne S. Bern. as Saint Bernard expounds it non quà filius suus sed hominis filius not as hee is the Sonne of God begotten before the world but as he is the Son of the blessed Virgin borne in the world Secondly the Son iudgeth and not the Father because it best fitteth a King to iudge his owne Subiects and we are now the immediate subiects of the Son Indeed in our Creation wee were absolutely the subiects of God but by rebelling against God wee became the slaues and vassals of Satan and not the Subiects of our God yet now beeing bought out of the subiection of Satan by the precious bloud of the Sonne of God wee become the subiects of the Sonne Not that this is to be vnderstood exclusiue as excluding from the worke of our Redemption the Father or the Holy Ghost Sed appretiatiue as the Schoolemen speake but because the price of our Redemption was paide by the Sonne and not the person of the Father or holy Ghost and in that the Sonne did sustinere poenas vndergoe our punishment procurare praemia and purchase our reward he must dispensare praemia poenas both dispose of our punishment and reward Yet once more since in the Sonne there is a double forme a Diuine an humane nature it may bee questioned in what forme and nature he shall iudge Saint Augustine answeres S. August eâdem formâ iudicabit nos Hee shall iudge vs in the same forme wherein he stood before the iudge for vs he shall iudge vs not as God but as Man according to that of the Scripture yee shall see filium hominis the Sonne not of God but of Man cōming in the clouds Veniet qui deus non quà deus He that shall iudge vs is God but he shal not iudg vs as he is God not as he is God because as Esay hath it Esay tollatur impius the wicked must be taken away that he neuer see the glory of God but as man vt homines videant that men may see behold the iudge of men The Papists ad that not only the iudg shal be visible but out of that of the gospel they shal see signum filii hominis S. Matth. the signe of the Son of Man they would euict that the crosse shall come before him as a verge rodde and scepter vnto iudgement but this opinion deserues correction and a rod for though with Saint Paul we preach Christum crucifixum Christ crucifide vpon earth yet I neuer finde that the crosse and crucifixe of Christ was euer taken as Saint Paul was vp to Heauen Lastly since Christ shall Iudge vs as hee is Man it may be questioned whither there shall be no difference betweene the man Christ liuing vpon earth and the man Christ as hee shall come a Iudge from Heauen Yes doubtlesse much difference not in substance but in qualitie for he that was here a man natus praesepio borne in a stable is there also a man Sed regnans coelo but commanding in the heauens Hee that was here inter homines a man amongst men is there supra Angelos a man aboue the Angels Hee that was here corpore infirmo in a bodie of frailty is there corpore glorioso in a bodie of glorie He that was here Salu●tor verus a true Sauiour is there iudex seuerus a sharpe iudge Hee that came here pati pro dilectis to suffer for his beloued sits there triumphare cum electis to triumph with his chosen and elect he that came here mori ad tempus to die for a time is there deus viuens liuing with God for euer and the euerliuing God Yet graue and Reuerend Iudges before I close vp this point I must say one thing that concernes you that toucheth your scarlet and your iudgement seates For where it is said the Father hath giuen all iudgement to the Son then the Anabaptists inferre S. Iohn why then doe other the Sonnes of men iudge and so learned Fathers of the Law would they wound nay ded you who are the pillars of truth the life of the liuing and the defence of men appointed vnto death But I answere God hath giuen all iudgement to the Sonne that is omne futurum iudicium all the generall vniuersall and future iudgement and secondly for you non tam vos quam deus per vos iudicat it is not so much you as God that iudgeth in and by you according to that of Deutero Deut. you exercise the iudgements not of man but of God and thirdly

how then will hee as it were fell and hew downe sinners when he shall come to iudge his people In the Reuelation dilectus iudicis Iohn the Disciple whom Iesus loued fell on his face Reuel visione iudicis when hee saw his iudge but in a vision how great then will be the fall of those that loue not God when they shall both see and feele him in his most rigorous and seuerest action Cyprian Saint Cyprian is said so much to feare diem iudicii the day of iudgement that he cleane forgate diem Martirii the day of his martyrdome and earthly torment and no maruell neither for timor mortis nihil ad timorem iudicis the feare of a temporall death is nothing to the feare of him that hath power of eternall life and death And if they be in such a maze ad quos iudex vnto whom and for whose glorie the iudge shall come how then will they stand amazed contra quos iudex against whom and for whose eternall shame and paine the iudge shall come But because my houres are spent and I am not as Iosua was able to stay the Sunne I will but perore of the Iudgement in a word and so commit you to him that must bee our iudge euen our God You haue heard first of the day time of iudgment how though some would haue it in the day some in the night some at midnight some in one some in another watch of the night yet latet dies hora that day and houre is not knowne that wee might expect it euery houre both of day and night Secondly you heard that God should iudge and then since many were called Gods that Deus vniuersi the GOD of the whole world should iudge the world and thirdly that since in this one God there were three persons that God the Father had committed the iudgment to his Sonne the second person and fourthly since in this second person there were two natures a diuine a humane nature you heard that hee should iudge humanum genus S. August all mankinde in his humanitie otherwise periret humanum genus si iudex non esset humanus all men of euery kinde might perish if the iudge should not be humane and kinde Thirdly you heard of the comming of this iudge and therein two things First the certaintie of his comming and that in respect of GOD in respect of Man in respect of Christ who is God and Man Secondly the vicinitie of his comming non inslat sed extat iudicium the iudgement is not neere but euen so neere that now is the iudgement of this world Fourthly you heard of the iudgement it selfe and there first the multiplicitie of iudgement secondly the qualitie of this iudgement thirdly the forerunners and lastly the followers of this iudgement Lastly in the iudgement you heard of the order by which God would proceed it was quaerendo visitando he will demaund aske and visite and there I obserued two things Quid what hee would demaund Et quos and who they were that he would visite In those that must bee iudged I noted three things First they shall not know what to doe secondly they shal not know what to answere and thirdly since they haue sinned against him that must bee their iudge they shall not know what to answere him For the summes of our sinnes are great and we cannot crosse or cancell the hand-writing which is against vs and therfore blessed Iesus naile this hand-writing vnto thy crosse and the more thou seest our miseries to be so much the more remember that we need thy great mercie It was thy pleasure to weepe ouer Lazarus and sweet Iesus let it please thee to giue vnto vs gratiam lacrimarum true penitentiall teares to wash our sores that are poore Lazares ouer-spred with sinne Vnto Lazarus thou saidest veni foras Lazarus come forth so vouchsafe deere Iesus to say to vs and call vs forth of that sinne wherein wee lye stinking like rottennes corruption and the graue Dauid professed that he was mundus a sanguine free and cleare from the bloud of Abner but gracious Iesus let vs be mundi per sanguinem clensed purged by thy most precious bloud S August For we haue no other refuge but to flie ab irato deo ad placatum Reuel from Christ as hee shall bee our iudge to Christ as he is yet our Iesus Veni domine Iesu Come Lord Iesus come quickly Yet come not as a rigorous iudge to condemn vs but come as a Sauiour and a Iesus to release vs. Now to this Iesus the Sonne of God with the Father and the holy Ghost bee ascribed all honour power praise and Maiestie now and for euer Amen FINIS Errata For not read non pag. 9. lin 22. for then read thence p. 17. lin 6. for Separists Separatists pag. 34. l. the laste for alienaam alienam p 40. l. 11. at quî tuam p. 40. l. 12. for curses r. curse p. 54. l. 7.