Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	earth_n	father_n	lord_n	19,260	5	3.7382	3	true

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

The person that was now murthered was not the Lord of glory but a glorious Lord Christs owne Vicar his lieutenant and vicegerent here on earth within his dominions And therefore by all lawes divine and humane he was privileged from any punishment that could bee inflicted by men Albeit hee was as inferiour to Christ as man is unto God the creature unto the immortall Creator yet was his privilege of inviolability farre more clear than was Christs For Christ was not a temporall Prince his Kingdome was not of this world and therefore when he vouchsafed to come into the world and to become the sonne of man hee did subject himselfe unto the law hee who onely could choose when to be borne made choise to be borne at that time when there was a decree for taxing all the world that so soone as he was borne he might be inrolled a subject unto Caesar Luc. 2.1 hee lived as a subject payed tribute unto Caesar he submitted unto Pilats jurisdiction acknowledging that hee had power given him from above But our gracious Soveraigne was well knowne to bee a temporall Prince ●oh 19.11 a free Monarch and their undoubted Soveraigne to whom they did allowe and had sworne allegience and therefore he could not be judged by any power on earth He disclaimed their authority as he well might for they had no power at all over any much lesse over him and what power they usurped was not de super as Pilats but de subter from beneath even from the angell of the bottomlesse pit whose name is Abaddon For as he seekes the destruction of all men so especially of Kings because by their government peace is preserved justice executed and religion maintained But from above they had no power for God never gave unto the people power over their King as is evident by Scripture by the law of nature and nations by the knowne lawes of England by cleare and undeniable reasons and by the constant doctrine and practise of the true ancient and Catholick Church as were easie for me to shew if time would permit And yet those monstrous traitors have sacrilegiously invaded Gods throne and usurped his office whose peculiar it is to be Judge of Kings and so have ventured to try judge condemne and execute their King in despite of all law reason religion nature and God himselfe As it is in the parable of Jotham they have advanced the bramble above the cedar of Lebanus while they set the people even the basest of the people on the bench and placed the King a prisoner at the bar So they have overthrowne the order of God and nature dissolved the bands of humane society bringing in a meer confusion and dissipation of all things This was such a thing as hath not beene knowne since the world beganne Pilat knew by the light of nature Ioh. 19.15 that a King is not to b● put to death therefore he said unto the Jewes Shall I crucifie your King As if he had said if Jesus be a King he is not to be put to death but it is said he is your King and shall I then do such an act against the law of nature and nations And the chiefe priests as impudent and malicious as they were they did not deny the proposition that a King is not to be put to death but they denyed the assumption that Jesus was their King saying we have no King but Caesar But these murtherers are worse than the Iewes for they confessed him to be their King and yet tooke upon them to judge condemne and put him to death And as they are worse than Iewes so they are worse then Pagans for Tully pleading before Caesar for Diotarus King of Galatia albeit he was but a tributary King yet he doth challenge that privilege unto him saying ita inusitatum est Regem capitis reum esse ut ante hoc tempus sit inauditum For a King to be guilty of death is such a thing as hath not been heard of And as they are worse than Iewes and Pagans so they are even worse than devils for the devils never rise up against their prince though he be as bad as can be but the Puritans rage against their King be he never so good as indeed our gracious Soveraigne was the best of Kings Never was there yet any prince that sate upon a throne who was beyond him for piety and prudence for all heroicall and christian graces But here I dare not venture to praise him lest coming short I may seeme to wrong him that is a theame fitter for the tongues of Angells than of men and therefore as Apelles did so will I draw a vaile over that which I am not able to expresse and desire all men to judge what he was by his divine meditations of which booke I hare boldly say that since the spirit of prophecy ceased never yet was there any booke written with so great strength of reason depth of judgement height of devotion and elegancy of stile as that golden Manual That will tell you what we have lost and how heinous the murther was As he was the Lord and their Lord he had no superior on earth and so could not be tried as he was a glorious and gracious Lord he ought not to have beene condemned As Christ was above the law being the sonne of God so was he above the censure of humane lawes he being a King As Christ was most innocent there was no guile or guilt found in him so was he innocent of all the crimes objected against him As he was a King he did represent Gods person here on earth and as he was a good King full of grace he was a most lively image of Christ so lively an image of him that amongst all the Martyrs who followed Christ unto heaven bearing his crosse never was there any who expressed so great conformity with our Saviour in his sufferings as he did And this will further appeare by the second circumstance in my text the kind of death that he suffered which was not the death of the crosse but aequivolent unto it for two things were in the crosse which made it so odious paine and shame the Apostle joynes them together Heb. 12.2 Jesus endured the crosse despising the shame Our Soveraigne suffered both I beginne with the paine Indeed Christs crosse began at his cratch for no sooner was he borne than persecuted by Herod and his whole life afterwards was a perpetuall gainsaying of sinners Vers 3. So I may say of our Soveraigne that the ten last yeares of his life was such a gaine-saying of sinners all that time he fought with beasts even with unreasonable men who were resolved to be satisfied with nothing but with the utter destruction of him and his To bring that to passe first of all they did asperse him with many foule and false calumnies against their owne knowledge and conscience only to render him odious unto his