Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	daughter_n	father_n	son_n	10,765	5	4.8829	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A80426	Higayon selah. Ierusalem fatall to her assailants. Discovered in a sermon before the Honorable House of commons August 29. 1649. At Margarets Westminster, upon their solemne day of thanksgiving for that signall victory over the Lord Ormond, in routing his whole army, and raising the seige of Dublin in Ireland, by the garrison thereof under the command of lieutenant Generall Jones. / By William Cooper M.A. minister of the gospel at Olaves Southwark.	Cooper, William, minister at St. Olave's Southwark.	1649 (1649)	Wing C6064; Thomason E572_4; ESTC R206160	37,133	45

righteous Psal 7.15 he doth it thus he travelled with iniquity conceived mischief and brought forth a lye he made a pit and is fallen into it Thus wicked mens conceptions are not like those of vvomen Chrysost Chrysologus Cum in coelis insanitis non modo sacrilegium facitis sed operam p●rditis but those of Vipers vvhich eat out their own bowels that bred them therefore our Saviour calls vvicked men Vipers of whom they write that the female in copulation bites off the males head for this the young dig out the mothers belly to revenge the sires death Thus the Iewi●h Synagogue which had persecuted and killed the Prophets their own Children destroy that Synagogue their cruel Mother I can but wonder that Heathen Seneca should ever have any sense of this for saith he under the person of Soc●ates against whom some in his age inveighed vvhen you wax mad against Heaven you do not only commit sacr●ledge but loose all your labour and your selves also God tells the Prophet Ezekiel that the people he had to deal with were obstinate stiff necked and brazen fore-headed Ezek. 3.8 and they should come and fight against him but should not prevail against him why Behold I have made thy face strong against their faces and thy fore-head strong against their fore-heads as an Adamant harder then a flint have I made thy fore-head Prada in Ezek. thus in contending with thee they shall but break themselves indomabilis adamantis duricies c. An Adamant is of invincible hardnes it breaks the hammer it dents the anvill and overcomes the fire so all our strokes and cruel expositions of persecutors shall not hurt or break a true Saint of God but they shall break themselves upon them as Dagon did upon the Arke head and hands craft and powers a little before Ezekiels enemies are called Scorpions Serpents of poysonous crooked stings Cap. 2. but as they commonly loose their stings so by crushing and applying it to the wounds is the most effectual Antidote against its own poyson such are the Churches virulent persecutors upon whom they loose their malice and power and through the wise dispensation of God become medicins and preservations by their crushing to the people of God whom they afflicted Thus is that verifyed which Solomon speaks When sinners intice thee saying come let us lay wait for blood Prov. 1.11 let us lurck privily for the innocent without cause they do but lay wait for their own blood and lurk privily for their own lives this is the issue of such attempts saith he take heed of confederating with them Hereto accords that of the Prophet Woe to their soul Isai 3.9.10.11 for they have rewarded evill to themselves Woe to the wicked it shall be ill with him for the reward of his hands shall be given him the word elegantly implies that wicked men by their certain miscarriages in afflicting the righteous and therein afflicting themselves are therein their own pay-masters in their own kind and coyne Blind is that ignorance that sees not how it is armed against it selfe Athanasius much like one that takes a Serpent in his hand to throw at another wherein he cannot misse of being bitten with it himself or as one that taketh fire in his hands to burn another cannot avoid the scorching himself by it thus malice alwayes fights against it self wounding more the Subject where it breedes then the Object to which it would do mischief was not Goliah beheaded with his own Sword thus wicked men do but shew God a way in persecuting the righteous and as it were give him a president whereby his Justice shall proceed in their own execution This may be gathered out of that testimony of our Apostle 2 Thes 1.4.5 6. a manifest token of the righteous judgement of God to recompence tribulation to them that trouble you the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pattern precedent or Copy as well as token and is as if God who by nature is meeknes and mercy it self and one who seemes scarce to understand with Honour to the sacred Majesty Velas. in Ep. ad Phil. c. 1. v. 28. and in conformity to Scripture phrase which way to go about the work of punishment seeming alwayes awke and averse thereunto he learnes the way of it from wicked mens actions against the righteous Zach. 2.8 Observe that phrase of the Prophet He that toucheth you toucheth the apple of his eye there are two things observable by us in these words 1. the tender love of God to his Church how it is garded and regarded by him Corn. in locum the apple of the eye is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Daughter to shew the Lord is as chary and tender of his people as an indulgent Father or Mother is of a young beautifull Virgin against hurt or defloration in the apple of the eye appeares a little Image of a man which the Hebrews calle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little man or Son thus the Lord sees his own Image in his Children and they are ever in his eye now who dare strike Gods eye 2. But how comes the Lord to speak immediatly before and after in the first person why God did he not say thus here he that toucheth you toucheth the apple of mine eye so it should run and not his eye properly if we apply it to Gods eye as before what if it be interpreted of the wicked mans eye thus he that toucheth you Cyrill Vatab. toucheth the apple of his own eye you see it agrees with the phrase and its a truth clear for which I have named it though I do not urge that exposition howbeit some interpreters are for it sic semper Ecclesiae persecutoribus conatus ipsorum in caput reciderunt tangunt suammet pupillam even their nearest and dearest contentments wherein God will observe his own Law an Eye for an Eye and a Sonne for a Sonne We cannot have a better instance then Pharaoh so clear an illustration of this truth and every way so accomodate to our purpose Thou shalt say to Pharao Israel is my Son my first born Exod. 4.23.24 say to him let Israel my Son go to serve me if not I will slay thy Son thy first born lock to it Pharaoh the Lord toucheth the apple of thine eye indeed it was even so Exod. 12.29.30 the Lord destroyed Pharaohs first born and all the first born of Egypt upon this Pharaoh and the Egyptians rise in the night and there was a great cry God had put out all their lights can you blame their cry that night 1 King 15.4 for so a Son and successour is called 2 Chron. 21.7 c. thus we see what it cost Pharaoh for afflicting Israel yet were there many reasons why the Lord should punish him besides the foremencioned he was a great Idolater and Magician he worshipped the Cocrodile and other

this is chiefly to role on a proud enemy to presumption that while he thinks to try experiments and do exploits upon Jerusalem the Lord will lay snares and ambushes for him the Lord will lead him on and make his work seem facile and feisable to him he will give him some advantages he shall begin to grow fat with some successes hee 'l present him faire hopes of carrying the day and glutting himself with spoyles hee 'l suffer the Lyon to get his prey into his Chambers and between his teeth playing with it securely and gaping to devoure now all this is but to get Pharaoh beyond retreat and when I have him but in my net then saith God I l'e draw now is my time to stir and work now I l'e look thorough the Cloud and pillar of fire upon the Aegyptians and trouble them and there Pharaoh flies but 't is too late stretch out thy hand Moses and let the waters cover Pharaoh and all his Host let him sink and be buried in the mighty waves the Lord will reduce his people beyond humane hopes of relief and then he will be glorified let Lazarus be sick and let him die and let him be buried and let him stinck now saith Christ my houre is come I l'e go to Bethany and rayse Lazarus the Lord delivers a people out of the mouth of danger 1 Sam. 17.34 c. 2 Sam. 21.16.17 as David rescued the Lamb and Kid out of the mouth of the Lyon and Beare or as Abishai succoured David when IshbiBenob a son of the Gyant lift up his sword to have slain David then Abishai flew him or as when Saul had compassed David round that there was but a stop between him death and a Messenger came and diverted Saul thus will the Lord judge his people when he seeth their strength is gone Deut. 32.36 when there is none shut up or left when his people are full of mis-giving dis-maying feares when their Anchor breaks and their Faith failes when every countenance is cast down and every corner is full of murmurings when Ziglag is burnt and all taken and David weeps till there be no more strength and his men talk of stoning of him too at that instant shall he march and God before him 1 Sam. 30.31 cap. to recover what 's lost and spoyle the spoyler and moreover then Saul his capital enemy is destroyed Who so is wise will ponder this c. And was it not thus with Ireland how near was that whole Land lost but two places and those ready to give up the Ghost left two little flocks of kids and those pent up too while the enemy filled the Countrey when all was bent to revolting and intended succours not ready when wagers were laid and books out that Dublin was lost and Ireland lost and at the same time the people striving and chiding with Moses Now will I come forth and work saith God now will I appear most gloriously had I begun before it had been too soone and should I delay longer it would be too late the adversary is presumptuous and secure my people are low and distressed enough And how doth God work It followes I will make Jerusalem a cup of trembling c. The spirit of God makes often use of this Metaphor of the cup in the case of affliction Mat. 26.29 punishment or judgment our Saviour himself dranck his Cup a very bitter one wherein no creature could pledge him i. e. in his measure although every Child of God hath a portion of the cup of affliction in conformity to our head not to expiate sin or satisfie divine justice yet oftentimes to prevent and purge sin The Saints have also another cup a delicious one given them of God the cup of blessing in the Eucharist that soul-refreshing nectar which the Lord Jesus hath broached out of his own side They have another delicious cup which the Lord gives them into their mouthes upon any great mercy and deliverance from their enemies which is the cup of Salvation this was used in their sacrifices and feasts and they were wont to lift it up Illyric and to pray and prayse God with it for victory and mercy and it was a signe of freedom This cup hath the Lord given us to drink wherein we tast and see how gracious he is to us this he fils us to the brim and makes it over-flow in the presence of our enemies Psal 23.5 But as for the wicked 't is not so with them the Lord hath tempered another kind of cup for them of which our text speakes of this mention is made in Ezek. Ezek. 23.33 where the Lord tells Aholibah i. e. Judah that because she walked after the way of her Sister Aholah i. e. Samaria therefore saith he I will give her cup into thy hands thus saith the Lord thou shalt drink of thy Sisters cup deep and large thou shalt be laughed to scorn and had in derision it containeth much thou shalt be filled with drunkennes and sorrow with the cup of astonishment and desolation with the cup of thy Sister Samaria thou shalt drink it and suck it out thou shalt even break the sheards thereof and pluck off thy breasts i. e. shalt carry thy self as one that is mad drunck who breaks pots and glasses abusing himself as one distracted this is the sore cup of judgment and devastation The like we have Psal 75.8 Jer. 25.15.16 where the Lord tempered a cup of fury and makes Jeremie the modeperator to give every one his share they shall drinck and be moved and be mad because of the sword which I will send among them v. 27.28 and if you search the causes why these Nations were punisht comparing this with other Scriptures we shall see the quarrel to be that in the Text they had plotted or laid hands against Jerusalem and 't is for Jerusalems sake this cup is given him But what ground is there of this Metaphor and usage of the cup thus applyed 1. Some will have meant by cup portion or measure every one at their seasts was to take his dimensum or proportion according to these the phrase signifies but this every sin shall have his degrees and share in punnishment for cup signifies portion or lot in Scripture But this is too scanty for the question 2. Others will have it derived from witches and sorcerers which were wont to mingle intoxicating cups and to sophisticate their wines and the word in the text will bear it for it signifies poyson 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and hence the latine word venesica 3. Hierome and some others think it taken from a medicinal potion of strong Physick which is ill to look on and worse to swallow down being bitter loathsome and worse to some Patients then the disease causing them to feele heart-qualmes to stagger and even swound away 4. Besides all these there are who think it taken from condemned malefactors whose friends

were escheated for this the Lord sent a sword upon Ammon and devoured him Thus was Israel Heyre to them that were his Heyres saith the Lord. The same befell them for their scoffing at Israel in her Calamity Ezek. 25.3 c. saying aha clapping their hands and stamping with their feet that the same Judgement should befall them The King of Moab would needes curse Israel by a sorcerer was cursed by him with his people Num. 22.23.24 cap. Jer. 48.26.27 and the cursing Prophet slain with the Sword of Israel but the Prophet Jeremiah gives Moab a Cup of drunkennes to wallow in his vomit and to become a derision what 's the reason because he had derided Israel loe a cup of trembling for Moab Haman got a Commission to put the Jewes to death and built a Gallows for Mordecai Hester got a Commission to put Haman to death with his Sonnes and he was hanged on his own Gallows Esther Cap. 6.7 8. Mat. 15.11 loe the exact severity of divine justice upon his peoples adversaries for with what measure they meate to us the Lord will measure to them again 2 King 18.19 Cap. Zenacherib trusting in Nisroch his God came up against Israel and slew the Children of God he was slain by his own Children in the house of Nisroch his God Thus the Lord comforteth Jacob Jer. 30.16 Behold all that devoure thee shall be devoured all that spoyle thee shall be a spoyle and all that prey upon thee I will give for a prey Prov. 22.17 Deut. 32.41.42 Psal 64.4.7 8 9. Thus he that seeketh evil and vengeance evil and vengeance shall come upon him and this the Lord will recompence on his Churches adversaries as he solemnly professeth He will shoot suddenly with an Arrow against those wicked Archers that shoot at his people and will wound them so shall they make their own tongues to fall upon them and all men shall feare and shall declare his doings This hath made me the more copious in this That God having executed the same acts of retaliating Justice upon your enemies we may both wisely consider his doings and declare those works of God this day Reason Which consideration may well put us upon a little search of the ground of this proceeding in God It s from that neare union and interest that the Lord and his people have in each other whereby the Lord cannot but engage himselfe to be tender of them 1 Cor. 3.17 They are as so many sacred Temples unto God Now If any man defile the Temple of God him will God destroy Ephes 5. His people are his Body and his Members and his Flesh and Blood Now no man ever hated his own flesh but nourished and cherished it Therefore if any hurt his body members or flesh he will require eye for eye tooth for tooth limb for limb and life for life They are the Lords sons and children he that wrongs them Exod. 4.22 23. the Lord will slay their sons their first born They are his Lambs how tender is he of them appeares in his three-fold charge to Peter to feed them and in bearing them in his Armes will hee see them worried and not avenge their blood They are his brethren mother and sister Mark 3.35 it were unnaturall not to defend the lives and avenge the deaths of these Nay observe this is one reason why he is called the Redeemer or God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Numb 35. Ruth 3 12 13. it is one of his Attributes and he was properly a kinsman and blood-friend and he was such a one which had jus vindiciarum and shall we think this an empty Title I tell you he will avenge his kinreds blood and that right speedily They are the Lords crown and glory Isai 62.9 Nay Isa 62.3 4. and his very Jewels will he suffer any to rifle his Cabinet or pluck off the Crown from his head who will not tremble at the thought of such an attempt They are the Lords Free-men can we thinke he will endure them to be made slaves How hath he then triumphed 1 Cor. 7.22 and led captivity captive if he hath not made a perfect conquest They are pure Virgins of the Lord 2 Cor. 11.2 who durst attempt the chastity of his Virgins or of his Spouse to kindle the fire of his jealousie They are all Kings and Priests to him through Jesus Christ Rev. 1.6 therefore all anointed therefore all sacred therefore he charges all the world not to touch them under that notion and reproves Kings for their sakes the height of which prophanesse and Sacriledge in his account is a daring and provoking sinne Let us not think these Titles and Relations empty they are the highest engagements in the world Hence the Lord hath cloathed himselfe with all titles of defence and safety Take notice of one place where David in the day the Lord delivered him from all his enemies calls God his Rocke Psal 18.2 his Fortresse his Deliverer his God his Strength his Buckler his high Tower and the Horn of his Salvation and severall attributes of defence which last also is a Horn of Salvation for his servants to push down their enemies So we have God both a defensive and an offensive weapon to his people against their enemies in that congratulation Deut. 33.29 Happy art thou O Israel saved by the Lord the shield of thy help and the sword of thine excellency i. e. the most excellent sword that his people can have and that by which they excell and conquer their foes Psa 44.6.7 Zach. 2.5 therefore said to be better then Bow or Sword and more to be trusted unto But that of our Prophet is a very high expression where the Lord saith He will be a wall of fire about Jerusalem he had said before Jerusalem shall be inhabited as Townes without Walls Then they might object How shall it be defended if it hath no Walls Very well saith God I will be instead of Walles my salvation shall be Walles and Bulwarks Isa 26. v. 1. this makes a strong City but this is not all they are no common Walles that I will be to Jerusalem Gladio ancipiti flammeo et versatili he will be a Wall of sire about Jerusalem Alluding saith Lactantius and others to Paradise which was guarded by Cherubims and a flaming Sword burning every way Or perhaps alluding to such as travell through Desarts where they have no fence in the night from savage Beasts but by making fires which affrights a far off the devouring creatures thus the Lord is to Jerusalem Oh but will not this damnifie or endanger the Church within that fire No I will be glory in the midst of her fire without and glory within At the same time as the furnace was in Daniel fire without burnt the enemies but glory within to the three Worthies Jer. 51.58 for the Lord was there with them Babylons

his life for feare of which he threw himselfe into a pit and was never found Gallus and Valusian treading in his steps were both destroyed by Emilian a Captain In those dayes God plagued the Empire with an Epidemicall pestilence and many other heavy calamities which the Heathens laid to the Christians charge But Cyprian writeth a confutation of that and clearly proves it was their contempt of the Gospel and persecuting of the Saints caused those evils These judgements fell also upon Valerian who raised an eighth persecution against Gods people He was taken by Sapores King of Persia who made a captive of him and his body a foot-stoole treading on his neck when he went on horse-back A righteous judgement upon him who had trampled the truth and professors of it under his feet Aurelian the ninth persecuting Emperour was terrified by a Thunder-bolt from heaven and afterward slain though he seemed somewhat to relent of his cruelty Dioclesian and Maximilian raised the tenth persecution both which quitted their imperiall dignity and the latter of them slaine by the command of Constantine Maximinus was smitten of God with rottennesse and vermine as Herod was for wasting the body of Jesus Christ Famous is the death of Julian the Apostate who first subtilly then openly persecuted the Gospel he asked counsell of the heathen Oracle which was destroyed by fire from heaven to small powder he encouraged the Jewes to rebuild the Temple which was destroyed by an Earthquake fire and a mighty wind at last he was wounded and died crying out Thou Iesus of Galilee thou art too hard for me Many such instances may be added of the fatall ends of Arrian and Eutychean Persecutors But that of Phocas is very remarkable who was the first that set up Antichrist visibly by making the Bishop of Rome Universall Bishop and the Church of Rome head of all other Churches This Emperour was beheaded dismembred and his body given to the Souldiers to be burnt with fire Notable is the example of Minerius who being sent to destroy the poore Christians called Waldenses which he did by fire and sword felt the just vengeance of heaven by fire in his body was consumed with rottennesse and voided blood in stead of urine and died with great torments Charles the fifth a famous Emperour for wisdome and valour yet dashed against this rock of endevouring to destroy Protestants was himselfe driven out of his Empire that endevored to drive out the Gospel thence To step but on the other side we shall finde Henry the second and Francis the second of France taken away by death who began persecutions there Likewise the Duke of Guise a cruell persecutor dying gave breath to the poore afflicted Saints And Charles the ninth a most perfidious and bloody Prince dyed with great effusion of blood from sundry parts of his body Anno 1574. Thus will the Lord have blood for blood not sparing the effusion of Royall blood to avenge the blood Royall of his children whom he hath made Kings and Priests to himselfe through Christ Jesus Rev. 1.8 and which cost the bloud of his deare son I cannot passe by Henry the third of France who was killed by a Iacobine Munke in that very chamber where the King had been chiefe in concluding the massacre of Paris which massacre was so bloody and barbarous that the very Spaniards at the treaty of Munster told the States of the Low Countries that the Spanish Nation had never done such a Butchery against those of the Religion but abhorred such acts and that it was sufficient to declare the genius of the French I will not come down lower to instance in later times they are so infinite and so fresh your own memories I hope are stored with them as so many Courts of Records and your meditations often read them over If it be not so give me leave as your remembrancer to tell you that you ought never to forget the judgments of God written in blood legible to all the world that he will never let a wickednesse goe unpuished which is acted against his people Vse 3 Let us see the greatnesse of the mercy which we commemorate this day how God hath made Dublin a cup of trembling and a burdensome stone to her enemies in the siege The greatnesse of the mercy may be seen in these two particulars There was very much of God in it and little of man whether you regard numbers the enemy had that advantage whether his confidence whether his successes before In a word if you look on the besieged as the last that were left to be eaten that their adversaries had it in consultation to bind them back to back and throw them into the Sea that their succours were delayed and many disheartning emissaries to perswade the beleagred that no reliefe would come to them at all that therefore they should secure the Governour and deliver the Citie that then the Lord should deliver the Citie from the enemy arming a few beyond their own intentions to destroy a huge Host let the Governours of Judah say for this say the inhabitants of Jerusalem shall be my strength in the Lord of Hosts Consider the latitude and extent of this mercy look not upon it as within the circumference of one single Citie Nahum 3.12 divers other Forts and strong Holds followed and come on still dropping as ripe Figs into the mouth of the eater Many daughters attend the mother or Metropolis this great mercy is but the first fruits and the earnest of that which followes Look on this mercy as that which reacheth three Nations and all the true Israel of God and the Generations to come let us look on this mercy as one deadly wound to the Beast and the false Prophet a mercy though in comparison of many great ones not so great yet super-added to the quotient and catalogue addes very much to the bulk of them and to Gods glory yet let me tell you this victory and deliverance singly shines in its owne lustre without borrowing and is able to speak its own greatnesse abstracted from others Ask the broken enemy their frustrated hopes their slaughtered carcasses their great losse speakes it our great gain Ask the trembling Citizens that were even in the paws of danger and plunder and death and were delivered they will say 't is a great mercy Psalm 107.1 2. the redeemed of the Lord say so That his mercy endureth for ever What need I say more your selves that stand upon advantagious and higher ground that see further and clearer then us that know the times what Israel ought to doe that weigh circumstances and consequences in a right ballance you have declared your sense of it so high that not a greater mercy on this side Egypt hath been declared to Gods people This mercy hath made such an impression upon some of your enemies as was upon Saul when he told David Blessed be thou my son David for thou shalt