Selected quad for the lemma: father_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
father_n	person_n	son_n	true_a	14,186	5	5.5218	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A77221	Comfort from the cradle, as well as from the crosse of Christ. Being meditations upon Isaiah 9.6. / The substance whereof was delivered in two sermons. Preacht at VVinchester upon the feast of the Nativitie last past. By Tho. Bradley Dr in Divinitie, lately one of His Majesties chaplaines, and Rector of Castleford and Ackworth neere Pontefract in Yorke-shire.	Bradley, Thomas, 1597-1670.	1651 (1651)	Wing B4130; Thomason E637_1; ESTC R19661	52,275	95

thankfulnesse for the unspeakeable good purchased unto the world by it to meditate upon the benefit of his conception and incarnation and to rejoyce before the Lord and in the Lord for the favour and good will which thereby hee hath shewed to the sonnes of men duties which though on no day unseasonable yet then surely most suitable when a day being set apart for those duties we set our selves apart for that day and suspending our thoughts from all worldly cares and taking our selves off from all other distractions wee bend our minds with most serious devotion and intended affections to the performance of the duty of the day in the day of the duty And this is the day that calls for that duty at our hands Come let us rejoyce and be glad in it harke how the Angels sing their Gloria in excelsis Mary exults in her Magnificat and why should not we amongst them beare a part in this heavenly Choyre for our part in this holy birth Let us also with joy and praise sing Glory to God on high for his Peace sent on earth below and for his good-will shewed to the sonnes of men let our soules magnifie the Lord and our spirits rejoyce in God our Saviour for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lanu Lanu unto us even unto us This Child is borne SO then you see by the help of the Starre we have found the child we spake off The second branch of the first generall part The Sonne But what say you to the Sonne whether is it the same with the Child here in the Text or some other and if the same why doth the Prophet so suddenly vary in his expression but even now a Child and presently in the next word a Sonne surely there 's something in it what may be the meaning of it Nothing at all saith the Rabbi but only this in the first word Rabbi Kimhi he told you there was a Child borne and in the next he tels you what manner of child it was it was a man-child a sonne and not a daughter 1 But by the Rabbies leave there 's more in it then so If indeed the former word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jelad here rendred a Child were of the Common-gender as in our English it is and did signifie a woman-child as well as a man-child indifferently then there were some ground for this conjecture but if you examine the originall text you will find it otherwise you will find that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jelad is of the masculine gender can signifie no other but a man-child And so for the Prophet to bring us newes that a man-child was borne and presently tell us it was a sonne were an unnecessary tautologie therefore there is more in it then so 2 There are which tell us that by these masculine expressions of a Manchild A Sonne is intimated to us the honour and prerogative that the man hath above the woman in this businesse and the interest he hath in Christ before her in that hee was borne a man-child not a woman-child a Sonne and not a daughter But to this we answer if this circumstance may be a ground of an argument whereby to prove the priviledge of either sexe and whether of them be nearer a kinnne to Christ certainly it will conclude for the woman rather then for the man for although our Lord tooke upon him the nature of a man in that sexe yet he tooke that nature of a woman not of a man yea without the help of man and so hee hath united that sexe unto himselfe in a kind of consanguinity which the man cannot chillenge But Saint Ambrose hath reconciled this difference by dividing Christ equally between them thus Virum assumendo de foemina nascendo utrumque sexum honoravit Christus Our Lord Christ by taking upon him the nature of man and yet taking that nature of a woman hath hereby equally honoured both sexes and shewed that they have both an equall interest in him in Jesus Christ in this respect there is neither male nor female 3 But yet wee have not sounded the bottome of this mystery there is more in it yet then all this let it be well lookt into and it will be found that in these two words is contained and taught the greatest mystery that is in all the Christian Religion and that is the two really distinguished natures united in the one and undivided person of our Mediatour the humanity and the Divinity of the Sonne of God Vnto us A Child is borne there 's his humanity and Vnto us A Sonne is given there 's his Divinity As he was a child so he was the sonne of Mary as a sonne so he was by eternall generation the naturall Sonne of God as a child so he had a Mother but was without a Father as a sonne so he had a Father but was without a Mother Heb. and so was the true Antitype of him in whom hee was long before typified Melchizedek without father without mother without generation in respect of his humanity without a father in respect of his Divinity without a mother and therefore his generation who shall declare Isay No wonder if a few words after my text the Prophet tels us his name shall be called Wonderfull And as here in my text so all along throughout the whole course of his life fom his birth to his baptisme from his baptisme to his death and passion you shall observe how this child and this sonne the Divinity and the Humanity of Christ like Hypocrates his twins goe hand in hand together His birth was meane his parents poore there was no roome for them in the Inne they are faine to take up a stable for their quarter they find more kindnesse among the beasts then among them that owed them there is he borne Luke 2.7 Behold the Child But do you not see at the same time a strange and new created starre appeare in heaven waiting upon his birth and the place where the child lay and doe you not heare the Angels singing Luke 2. Gloria in excelsis in honour of his Nativitie Behold the Sonne Luke 2. As his birth was meane so his accommodations are meaner being borne he hath not a place where to lay his head This shall be a signe unto you saith the Angell you shall find the babe wrapt in swadling clothes and laid in a manger Behold a Child But do you not see at the same time Kings by inspiration come from the East to doe him homage do you not read how they brought their presents to him Gold Frankincense and Myrrhe Gold representing the Kingly office Francumcense the Priestly and Myrrhe the Propheticall office which hee was borne to The Kings of Arabia and Saba shall bring gifts Ps 45. and which he was to beare and exercise in the Church Behold A Sonne When he was to be baptized he submits himselfe unto an ordinance and to

receive it at the hands of a man infinitely meaner then himselfe one that profeseth he was not worthy to unloose the latchet of his shooe yet without disputing he goes into the water Matth. 3. and is baptised of him Behold A Child But looke up and you shall see the heavens opened unto him and the Spirit of God in the likenesse of a dove descending upon him and you shall heare a voyce from heaven giving testimony of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is my beloved Sonne in whom I am well pleased Behold A Sonne When his parents as the manner was went up to Jerusalem to the feast of the Passeover they tooke him along with them he was numbred among other children and as an ordinary child hee went in the multitude with the rest when his parents missing him rebuked him for it hee submitted to their reprehension and as the text tels us Luk. 2. He came downe and was obedient to them Behold A Child But do you not read how at the same time being but twelve yeares old he went into the Temple presented himselfe among the Doctors disputed with them both hearing them and posing them asking them questions resolving their doubts and that with such gravity such satisfactory resolution as raised astonishment and admiration in all that heard him Behold A Sonne Lastly to conclude this paralele at the time of his passion you see him under the hands and power of his enemies scourged crowned crucified hanging on the Crosse bowing downe his head sorrowing complaining weeping bleeding dying Behold the Child But do you not see at the same time the heavens grow blacke and darkned above and the earth trembling beneath him do you not see the graves open the rockes cleave in sunder the vaile of the Temple rent and the whole universe seeme to be troubled at the sadnesse of the spectacle Behold the Sonne And thus you see not only in my text but all along the history of the Gospell and throughout the whole course of our blessed Redeemers life the glory of the Lord appearing in the cloud the divinity of the Sonne of God breaking out through the cloud and veyle of his flesh and both of them clearly manifesting themselves in the person of our Mediatour And therefore as the Father hath observed when you see him crying in the cradle Ambrose or crucifyed on the crosse when you see him hungry and thirsty weary weeping sorrowing grieving bleeding dying Ecc● homo Behold A man But when you see him casting out Devils raising the dead feeding of thousands with a few loaves and fewer fishes miraculously multiplyed when you see him reading the riddles of mens inmost thoughts forgiving sinnes commanding not onely winds and seas but uncleane spirits and devills unto obedience then Ecce Deus Behold A God Behold them both in my text in this child and in this sonne Infans vagiens in cunabulo filius tonans in Coelo Ambrose A child crying in the Cradle and hee at the same time A sonne thundering in heaven an Infant thrust out of doores to take up his harbour in a stable and he at the same time A Sonne disposing of Paradise and of the glorious mansions in heaven at the right hand of his Father And there was a reason for all this Reasons of this marvelous union of two natures in the one undivided person of our Mediatour yea there was a necessity of it on our parts or els he could never have reconciled us to God the Father nor have become for us a fit and perfect Mediatour Neither the child without the sonne nor the sonne without the child could have done it hee must be both A Child and A Sonne too both God and man that was to reconcile God and man heaven and earth together Had he beene only man he could never have laid downe a price which might have beene of sufficient value to ransome the sinnes of the whole world and had hee beene onely God he had not had what to lay downe to ransome them withall not a body to offer up in sacrifice for us nor blood to shed without which there is no redemption for the God head is impatible Had he beene onely man he could never have gone through the great worke of our redemption he could never have stood under the great weight of his Fathers wrath and the burden of the sinnes of the whole world which were to be laid upon him And had he beene onely God he could not have satisfied the justice of God for the sinne of man which required that satisfaction should be made in that nature that had offended and what satisfaction had it been for God to satisfie himselfe upon himselfe for the sinne and offence that was committed against him by another There was a necessity therefore that he should be both that the Child and the Sonne together the Humanity and the Divinity united in one might make up the person of a fit Mediatour 1 There was a necessity that hee should be man that so he might punctually satisfie the justice of God for the sinne of man answering for sinne in that nature that had committed it Therefore A Child And there was a necessity hee should be God too that by the dignity of his person hee might adde value to his sufferings and obedience to make them meritorious and of a sufficient price to ransome the sinne of thousands Therefore A Sonne 2 It was necessary he should be man that so hee might have what to offer up to God in sacrifice for us even a body capable of death and blood to be shed for remission of sinne for the taking off of the sentence of death that was gone out against us Therefore A Child And it was necessary hee should be God too that so by the power of his deity hee might support his humanity in that great conflict and under that great burden of his Fathers wrath and the sinne of the whole world that lay upon him and that in the end he might be able to rescue himselfe out of the hands and power of hell death and the grave and by his owne power to raise up his body from death to life and openly to triumph over it Therefore A Sonne Therefore both that hee might be a fit Mediatour betweene both neither as God so tendering the honour of the Deity offended as to forget the misery of the poore lost sonnes of Adam Nor yet as man so compassionating the misery of the lost sonnes of Adam as to neglect the honour of the Deity offended but as one that was partaker of both deare to both and both to him hee might lay an indifferent hand upon both and so become betweene both an aequall indifferent and impartiall Mediatour And here beloved you have the revelation of that great mystery the mystery of godlinesse the mystery of which Saint Paul writes to Tymothy 1 Tim 3.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without controversie great is

union of our natures there followes a Communion and a common interest betweene us of all that we have or are which is communicable by vertue of this union our sinnes are laid upon him and hee hath satisfied for them and on the other side his righteousnesse is imputed unto us and wee are justified by it The Lord Jesus by infusing his spirit into us makes us * 2 Pet. 1.4 Joh. 5. partakers of the divine nature The admirable manner by ashich the uniō between Christ and his Church is wrought and againe himselfe taking our flesh upon him becomes partaker of our nature and so there growes a neare union betweene us he is ours and we are his he in us and wee in him as the vine with the branches the husband with the wife the body with the members are one so Christ and those that are of Christ are one Eph●s 5.30 nay with holy reverence be it spoken wee are himselfe the expression is high but it is his owne at least breath'd from his owne spirit 1 Corin. 12.12 As the body is one 1 Cor. 12.12 and hath many members and all the members of that one body being many are one body even so is CHRIST marke this Scripture well it containes in it a truth more pretious then the gold of Ophir the union should I say nay more the Identity of Christ with his Church they make but one body For the word Christ here in the text as is clear by the context doth not represent unto us Christ as a person but is nomen collectivum a collective name comprehending in it The Identitie of Christ with the Church together with himselfe his whole Church with every child and member of the same all making up but one body even so is Christ where as if they were himselfe and he not himselfe without them see how hee vouchsafeth them his owne name Even so is Christ so hee calls them and so hee counts them Oh the happinesse and security of the poore Saints in this respect they are rich enough happy enough when he is theirs who is the fountaine of all happinesse In whom are hidden all the treasures of wisedome and godlinesse and from whose fulnesse as at the well-head they all receive grace for grace 4 The fourth benefit derived unto us out of this mystery is in the sympathy that hence ariseth betweene Christ and those that belong unto him for from this union and mysticall marriage of our natures together there followes a sympathy betweene him and us whereby that which is done to the one is done to the other also whether it be good or evill he that receiveth you receiveth me Matth. 10.40 he that dispiseth you despiseth me saith the Lord to and of the least of those little ones which belong to him Luke 10. You cannot give a cup of cold water to a Disciple under the name of a Disciple but Chist thanks you for it as if you had given it unto him For in as much as you did it to the least of these little ones you did it unto mee Matth. 25 40. Matth. 25. Againe you cannot offer the least wrong or injury to any of them but hee will taxe you for it as if you had offered it to him too If Saul be travelling to Damascus with commission to persecute the members the head lookes downe from heaven and complaines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saul Saul why persecutest thou mee Act. 9. not mine but mee because mee in mine thou woundest mee through their sides Oh that this sympathy were reciprocall in us too that the same mind were in us towards Christ Jesus which is in him towards us that we could be sensible of the wrong and dishonour that is done unto him daily as if it were done immediately unto our selves so it was with the holy Prophet The rebukes of them that fell upon thee fell upon mee And Psal 69 9. do not I hate them that hate thee even as if they were mine enemies Yes Psal 139.21 I beare him witnesse hee did and for those that loved and feared the Lord hee loved them as well and that eonomine and qua tales for that very cause and in that respect because they did love Psal 16.3 and feare the Lord. Oh that we had that witnesse within our selve that we did regard the cause of God and the honour of God as this Prophet did and that wee did shew our love to God by taking to heart the wrongs and dishonours that are daily done unto him in his Church his Children his Cause his Ordinances his Names his Sabbaths in all thar is deare unto him as if it were done unto our selves the Lord would surely take it very well at our hands and reward that pious affection seven-fold into our bosomes 5 Lastly here 's a ground of reverent boldnesse child-like confidence in our approaches to the throne of Grace we can not draw neare to God nor looke upon him in his Majestie but wee shall be oppressed by his glory No man can see mee and live but to God incarnate Exod. 33 20. to God manifested in the flesh wee may and live wee cannot looke upon the body of the Sunne in his brightnesse but it will hurt our eyes to behold it but wee may looke upon it in the water without danger behold Christ in the flesh is the Charactet of the Glory of the Father Heb. 1.3 and the expresse Image of his person through him wee may behold him through him we have accesse unto him and if we dare not be too bold with the Sonne yet let us looke upon the Child inviting us to the throne of grace to partake of the plenty of his Fathers Court. Behold what a treasury of Grace and Glory is here contained in this mystery what pretious priviledges we receive by it what wonderfull fruits and effects are brought forth by this wonderfull designe all suitable to the greatnesse of the meanes by which they were wrought and the high honour and dignity of the persons which acted in it no lesse then the wisedome of the whole Trinity was set aworke in laying the plot and contriving this great businesse no worse then the Sonne of God himselfe in his owne person imployed in the executing of it and where there was such a Councell Table to deliberate and to resolve and such a person to execute needs must the effects of both be high and glorious suitable to the honour greatnesse wisedome and power of the high persons exercised in the producing of them and so you see they are LLet no man then for ever hereafter reproach the Christian religion with the meannesse Conclusio or despicablenesse of him that was the founder of it Let no man object unto us the humanity nor the humility of our Mediatour when wee see for what glorious purposes he was content to stoope so low and what pretious grace he hath