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	john_n	king_n	11,114	5	3.6821	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A77515	Two treatises the one, handling the doctrine of Christ's mediatorship : wherein the great Gospel-mystery of reconciliation betwixt God and man is opened, vindicated, and applyed. The other, of mystical implantation : wherein the Christian's union and communion with, and conformity to Jesus Christ, both in his death and resurrection, is opened, and applyed. / As they were lately delivered to the church of God at Great Yarmouth, by John Brinsley, minister of the Gospel, and preacher to that incorporation.	Brinsley, John, 1600-1665.; Ashe, Simeon, d. 1662.	1652 (1652)	Wing B4737; Thomason E1223_1; ESTC R22919	314,532	569

It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the similitude of his resurrection That it is so will appear in four or five particulars The Principals whereof we shall find hinted unto us in the verse before the Text in the later part of it where the Apostle saith that We are buried with Christ by baptisme into death That like as he was raised from the dead to the Glory of the Father so we also should walk in newnesse of life In which passage we may take notice of two things touching the Resurrection of Christ Two generall Resemblances taken from the verse fore-going both usefull to our present purpose 1. That he was raised to a new life 2. That he was raised up to the Glory of God the Father The former of these is insinuated Like as Christ was raised from the dead so we also should walk in newnesse of life intimating that Christ was raised up to a new life The other expressed Christ was raised from the dead to the Glory of the Father So Beza and others read it To the Glory conceiving the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By for To. The like we find 2 Pet. 1.3 Him that hath called us to glory and vertue The Originall hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by glory put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to glory as our Translation renders it So here Christ was raised from the dead by the Glory i. e. to the Glory of the Father And in both these we shall find the Christian 's spirituall Resurrection resembling his corporall Resurrection Generall 1. In the newness of his life 1. In the newnesse of life whereunto he is raised Christ was raised to a new life a life different from that which before he lived Herein did his Resurrection differ from the Resurrection of those others whom we read to have been raised again from the dead Such was the the life of Christ after his Resurrection In the Old Testament the son of the widow of Zarephath 1 King 17.22 the Shunamites son 2 King 35.36 the man that was cast into Elisha's Sepulchre and touched his bones 2 King 13.21 In the New Testament the son of the widow of Naim Luke 7.15 Jairus his daughter Mat. 9.25 Lazarus John 11.43 Tabitha or Dorcas Acts 9.40 All these were raised from the dead but they were raised to the same life which formerly they lived But so was not the Lord Jesus He was raised up to a new life new both for kind and continuance For kind he was raised from a naturall to a spirituall life for continuance he was raised from a mortall Such is the Christian's life to an immortall life And herein the Christian's first Resurrection carries with it a resemblance of his Resurrection Being 1. In the Generall 1. In the generall a new life a raising up of the soul to a new life That we should walk in newnesse of life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Newnesse of life for a new life Such is the Christian's life to which he is raised in and by his spiritual Regeneration A new life That it is so and in what respects it may be said so to be I shewed you at large in opening of the former verse I shall now only remind you of the heads It is a new life having a new principle a new rule a new end ordered after a new manner 1. Having a new Principle 1. Having a new Principle Before regeneration what was the principle of his life why the Flesh The unregenerate person is one that walketh after the flesh Rom. 8.1 that is sinfull corruption whereunto all meer naturall men are servants as Peter describeth those pernicious seducers 2 Pet. 2.19 Out of this principle it is that they act being themselves acted by the spirit of Satan as Paul saith of his Ephesians Ephes 2.3 In times past ye walked after the Prince of the air the spirit that worketh in the children of disobedience This was the old Principle But now behold a new Principle even the Spirit of God that Spirit of Holinesse or Sanctification as Paul calleth it Rom. 1.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Spirit which dwelt in the humane nature of Christ and raised him that also dwelleth in every true believer So saith the Apostle Rom. 8.11 2 Tim. 1.14 where speaking of the Spirit of God he calleth it an indwelling Spirit Even as the soul dwelleth in the body so doth this spirit dwell in the soul of a regenerate person animating and actuating it Whence it is that the believer is said to live in the spirit Gal. 5.25 and to walk in the spirit ver 16. and to walk after the spirit Rom. 8.1 and to be led by the spirit ver 14. and to serve in newnesse of spirit Rom. 7.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 newnesse of spirit for a new spirit even the Spirit of God by which believers are acted and according to the dictates directions motions whereof they now order the course of their lives and conversations Thus is the regenerate man's life a new life having a new Principle 2. A new Rule 2. And secondly a new Rule What is the unregenerate man's rule which he walketh by Why at the best carnall reason It may be the precepts of men humane Laws and Constitutions which he dare not transgresse for fear of the penalty It may be example Vivitur exemplo the custom of the times the course of the world In times past ye walked according to the course of the world Ephes 2.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mundane itatem mundi as the Syrian Interpreter and Tremelius render it the worldlinesse of the world It may be his rule is to walk without rule Such is the course of licentious persons who walk as Paul saith of some of his Thessalonians 2 Thes 3.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 irregularly disorderly making their will their rule But so doth not the regenerate person His life is a regular life his conversation is an orderly conversation So David describeth the righteous man Psal 50.23 He is one that disposeth his way as the Hebrew hath it that ordereth his conversation walking by rule And what rule Why the rule of the new creature As many as walk according to this rule peace shall be upon them and mercy Gal. 6.16 which is the rule of the word the rule of faith and obedience According to this rule doth the regenerate person walk It is David's prayer unto God for himself Psal 119.133 Order my steps in or according to thy word And in the 9th verse of that Psalm propounding the question Wherewith shall a young man cleanse his way he answers By taking heed thereunto according to thy word Here is a new rule 3. A new End 3. A new End What is the unregenerate man's end In living he liveth to himselfe to his own honour profit pleasure

God for them 1. Appearing for them Thus are Atturnies said to appear for their Clients in the Courts of Justice Sum of Sacred divinity published by John Downham p. 330. answering for them And from hence saith that learned and judicious Divine-Lawyer the Apostle may seem to have borrowed that phrase of Christ appearing in the presence of God for us in that place forenamed Heb. 9.24 This he doth as our Attourney sitting at the right hand of God his Father as a generall person representing the whole mysticall body whereof himselfe is the Head appearing and making answer for every member thereof 2. As he appeareth so also he acteth for them doing what he doth in their name 2. Acting in their name in their room and stead Thus he took possession of Heaven upon his ascension not in his own name onely but also in their name This is that he tels his Disciples John 14.2 I go to prepare a place for you A Similitude borrowed from Travellers amongst whom some one goeth before to bespeake and take up roomes for the rest against they come The like office hath Jesus Christ done for his people He is gone before entred into the Heavenly Places not onely for his owne sake but his peoples in whose name hee hath taken up those Everlasting Mansions And as he hath taken so hee keepeth possession in their name in their room and stead Hence is it that the Apostle speaking of beleevers Eph. 2.6 he saith that they are raised up together and made to sit together in the heavenly places in Christ So they do though not actually in their own persons yet in the person of Christ That which an Atturny doth for another himself is said to do it Thus one taketh possession of a house or ground which himself never saw viz. by another whom he appoints in his room as his Atturny to do it in his stead And thus hath Jesus Christ taken and now keepeth possession of the heavenly places in our stead 3 Which he doth being 3. And this he hath done being Authorized and deputed thereunto Even as Atturnies in Courts are Authorized and deputed Authorized by the Judge and deputed by the parties Otherwise they cannot appear or Act as Attournies for others Even so is Jesus Christ authorized and deputed to be as it were our Attourny Authorized by God his Father to appear and answer for us Authorized by God his Father Him hath God the Father sealed John 6.27 id est as I shewed you before Authorized him to execute the office of a Mediatour to be as an Attourney for his people in the Court of Heaven Deputed by them And Deputed by those for whom he appeares Christ doth not undertake to doe the office of an Advocate or Attourney for any without their consents No Attournies must be retained by their Clients And so is Jesus Christ by all those who have any benefit by his Advocation his Intercession They are such as have retained him and committed their cause to him such as have received him and doe acknowledg him resting and relying upon him as their Mediatour 4 As a Solicitor presenting and promoting their desires 4. In the fourth and last place he appeareth also before God as a Solicitour What the Solicitours office is it is well known viz to present and promote the desires and Requests of another in such a way as that they may finde acceptance And such a Solicitor is the Lord Jesus on the behalf of his people In which respect againe he may fitly be said to be a Mediator betwixt God and Men. Such a Mediatrix was Queen Hester who appeared in the presence of King Ahasuerus presenting unto him the Petition which Mordecai had put into her mouth in the behalf of her people Ester 5. And such a mediatour is a Master of Requests in a Princes Court who appearing in the Presence Chamber there presents the Petitions of the People which are put into his hands And such a Mediatour is the Lord Jesus the great Master of Requests who appearing in the presence of God his Father presents both the prayers and services of his people unto him and that in such a way as that they become acceptable unto him So that Text commonly hath been and for ought I know properly may be understood for what other sense to make of it I well know not Rev. 8.3 where we finde mention of an Angell which stood at the Altar having a golden Censer and there was given to him much Incense that he should offer it with the Prayers of all Saints upon the golden Altar which was before the throne This Angel is the Angel of the Covenant the Lord Jesus which offereth up the prayers of Saints unto God being mixed with the precious odours of his own merits This is the incense which is offered with or added for so the word in the Original hath it as the margin in our new Translation renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he might give or add to the prayers of all Saints Such are the merits of Christ an additament to the prayers of Gods Saints Like that Incense which was offered up by the Priest under the Law for to that the Spirit there clearly alludeth under the Law whilest the people were praying without the Priest was offering up Incense within So you finde it Luke 1.10 A Type of Christs Intercession Whilest his people are praying without upon Earth he is within appearing before God in the heavens there offering up Incense presenting those prayers mingled with his own merits Which are not unfitly compared to Incense Incense being a sweet perfume the smoake thereof doth easily and gratefully penetrate into the nostrils of Man Even so doth the Merit of the Lord Jesus being added to the prayers of Saints it penetrates into the nostrils of God so it there followeth verse 4. The smoak of the Incense of which came with the prayers of the Saints and ascended up before God out of the Angels hand And by that meanes those prayers and services wherewith it is offered they become grateful unto God Ye are an holy Priesthood saith S. Peter speaking to beleevers to offer up spiritual sacrifices viz. Prayers and praises c. acceptable to God by Jesus Christ And in this respect may he fitly be said to be a Mediator betwixt God and men A Mediator as an Inteecessour And thus I pass off from the fourth staff to the fifth and last Christ is a Mediatour betwixt God and man quà Gubernator as a Vice-Roy The 5th staffe of this mysticall Ladder Christ a Governour a Deputy Governour such a Mediatour was Joseph betwixt Pharaoh his people Being taken out of Prison he was advanced set at Pharaohs right hand next to him in the Kingdome and so set over all the land of Egypt Herein was he a Type of our Mediatour the Lord Jesus who being in like manner taken out of prison as

the Prophet Isaiah hath it Isaiah 53.8 viz. the prison of the grave as the next verse explains it ver 9. he was highly exalted having a name given him above every name as the Apostle hath it Phil. 2.9 id est transcendent honor and dignity God the father having raised him from the dead set him at his own right hand far above all Principalities and powers might and Dominion Eph. 1.20 Putting all power into his hand All power is given unto me in Heaven and in Earth So he tells his Apostles Mat. 28.18 All power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All Authority Authority he had before He taught the people as one having authority saith the Evangelist Mat. 7.29 But now after his Resurrection his Authority was compleat and full All Authority was given unto him Which being ascended into heaven and set down on the right hand of the Majesty on high he exerciseth as a Vice-Roy a Deputy Governor under God his Father And this he doth 1. Generally universally over all Creatures 1 Universally over all Creatures in Heaven and Earth All which are upheld by the word of his power Heb. 1.3 Herein doth this our Mediator excel that Typicall Mediator Moses whom we may hear complaning of his charge Num. 11.14 I am not able saith he to bear all this people alone because it is too heavy for me But this doth our Mediatour by the word of his power his powerfull word as he created so he upholdeth all things continuing them in their beings ordering and governing them according to his good will and pleasure Here is his generall Government 2. But besides this he hath a more speciall Government which he exerciseth over mankind 2 Specially over mankind He is a Mediatour betwixt God and Men saith the Text The Mediatorship of Christ doth in some respect extend universally to all Creatures all which are given to him to dispose of at his pleasure But more specially it is exercised about mankind Now mankind is divided as you know into two ranks into two Worlds There is Mundus salvandorum Damnandorum The Elect world and the Reprobate world And to both these doth this Government of Christ extend Directly to the one obliquely and indirectly to the other 1. As for the Reprobate world of wicked and ungodly men 2 Over the Reprobate world of wicked men who were of old ordained to just condemnation for sin Christ ruleth over them or rather amongst them Rule thou in the midst of thine Enemies Psalm 110.2 exercising his Authority and power upon them even as he doth upon the Reprobate Angels hardning them restraining them over-ruling them subduing them judging them All these hee doth and shall do to Satan and his Angels and so in like manner to wicked and ungodly men who are subjects of Satans kingdome 1. Hardning them 1. Hardning them This in his just judgment hee doth giving them up unto a perpetuall obduration a finall impenitency So the Evangelist Saint John expounds that Prophecie of the Prophet Isaiah which he brings in as a Reason why the obstinate Jews could not beleeve on Christ John 12.39 40. Therefore they could not beleeve because Isaias said again he hath blinded their eyes and hardned their hearts c. Hee Who why even Christ himselfe So it followeth These things said Isaias when he saw his glory and spake of him His Glory the manifestation of his Majesty which shined forth in many passages besides his transfiguration here upon Earth This Isaias by his Propheticall eye foresaw even as Abraham is said to have done his Birth-day or the time of his abode in the flesh John 8.56 And foreseeing it foretold what he should do to the Jews who obstinately rejected him And the like judgement he still executes upon the like obstinate sinners hardning them by withholding his grace and giving them over unto Satan and their owne Corruption which by continuance through custome groweth to a Callus a brawnie obduracie and insensible hardnesse 2ly Restraining them bridling them 2. Bridling them so as that they cannot do what they would they cannot go beyond the lists and limits which hee appointeth them Thus dealt hee with Saul who before his conversion was a desperate persecutour breathing out threatnings and slaughter against the Disciples Acts. 9.1 Whilest hee was in his full careere posting to Damascus with letters missive to fetch up all that were of that way to bring them unto Jerusalem before the High-Priests Christ meeteth him in the way arrests him dismounts him stayeth his course restraineth his malice and changeth his heart Thus hath he a hooke in the nostrils a bridle in the Jawes of every Leviathan Bee they what they will what for power what for malice yet Jesus Christ restraineth them 3. And restraining their power and malice hee also Over-ruleth 3. Over-ruling them their counsels and indeavours making them subservient to his own designes turning them to his own praise and his Churches good So are wee to understand that somewhat obscure passage of the Psalmist Psal 76.10 Surely the wrath of man shall praise thee the remainder of wrath wilt thou restraine So doth Christ restrain or gird as the Originall hath it the wrath of his Enemies so keepeth it within compasse as that it shall not breake forth further then may serve for his glory and his Churches good giving his people occasion to praise him 4. And thus over-ruling them he also Subdues and conquers them 4. Subduing them Thou shalt break them with a rod of iron thou shalt dash them in peices like a potters vessell It is a prophecie concerning Christ Psal 2.9 The Lord at thy right hand saith the same Psalmist speaking of Christ sitting at the right hand of his Father ver 1. hee shall strike through Kings in the day of his wrath He shall judge among the Heathen he shal fill the places with dead bodies he shall wound the Heads over many countries he shall drink of the brooke in the way like a valiant and hardy Commander who being in the pursuit of his enemies as Calvin and others after him conceive of that expression he doth not sit down to take his repast but borrowing a little water from the brook in the way for his present refreshment followeth on the chafe untill he hath made a full and finall conquest of them Thus shall Jesus Christ deal by all his enemies and the enemies of his kingdome who will not submit to his government As for those mine enemies which would not that I should raign over them bring them hither and slay them before me Luk. 19.31 This will he do if not here yet at that last great and terrible day at which time Fifthly He shall judge them 5. Judging them This is he saith Peter to Cornelius which was ordained of God to be the Judge of quick and dead Acts 10.42 God hath appointed a day saith Saint Paul Acts 17.31 in the which he shall

was under Pharaoh giving out provisions unto the people according to his discretion So is the Lord Jesus under God his Father He provideth for the Bodies of his people For their Souls And as for their Bodies so also and specially for their Souls Thence is he called the Shepherd and Bishop of Souls 1 Pet. 2. last Them he nourisheth Even as men nourish their natural Bodies so doth Christ his mysticall Body No man ever yet hated his own flesh saith the Apostle Ephes 5.29 i. e. No man in his right wits will wrong or starve his own body but nourisheth and cherisheth it even as the Lord the Church The Lord Christ nourisheth his Church This he doth by his Word and Spirit the one being a vehiculum a conduit-pipe to the other so conveying spirituall nourishment to all the members of this Body So much we may learn from the Apostle Col. 2.19 where speaking of this Head he tels us that from hence All the Body by joynts and Bands having nourishments ministred c increaseth with the increase of God Thus is it in the naturall Body The Head being the fountain of the animall spirits it giveth sense and motion and nutrition to all the members And thus doth Jesus Christ this mysticall Head He maketh a supply to all the members of his mysticall Body of what ever is requisite for their spirituall nourishment and growth To the nourishment of the naturall Body there are two things requisite Meat and Drink And both these Christ affordeth to the soul Of the former you may read John 6.27 Labour not for the meat which perisheth but for the meat which endureth unto everlasting life which the Son of man shall give unto you meaning his word or himselfe his own flesh as he expounds it ver 51. The bread that I will give is my flesh The other you have John 7.37 If any man thirst let him come unto me and drink And again John 4.14 Whosoever shall drink of the water that I shall give him shall never thirst meaning thereby his Spirit the Spirit of Grace which is like a living Spring in the soul refreshing and comforting it Both together you have John 6.55 My flesh is meat indeed and my blood is drink indeed So they are The flesh and blood of Christ being eaten and drunk by faith applying the merit of his death and passion unto the soul now they afford as true and perfect nourishment unto the soul as any meat and drink do to the body thus doth Jesus Christ nourish his people Even as Joseph is said to have nourished his Brethren and all his Fathers Houshold Gen. 47.12 So doth this our Mediator the Lord Jesus nourish his people feeding them To which I might add As he feedeth so also he cloatheth them He cloatheth them and this he doth with a double garment The one of Imputed the other of Inherent Righteousnesse This is the fine-linnen spoken of Rev. 19.8 wherewith the Bride the Lamb's wife is said to be arrayed The fine-linnen is the Righteousnesse of Saints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Originall the Justifications the Righteousnesses Such is the Righteousnesse of Saints a double Righteousnesse Besides the Righteousnesse of Christ put upon them by a gracious Imputation they have also an Inherent Righteousnesse consisting in holinesse of heart and life inward Graces and outward good Works which as Beza notes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Justificationes i. e. bona illa opera qua sunt vinae fidei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza Gr. Annot. ad Apocal. 19.8 may not unfitly be called Justifications in as much as they justifie a mans faith and the truth of grace in him This is the Government in which that Royal Spouse is said to be brought to her Husband Psal 45.13 The Kings daughter is all glorious within her cloathing is of needle-work A contexture of variety of graces and good works meeting together And this is a Garment not of the Spouses own making but is bestowed upon her by her Bridegroom To her was granted that she should be arrayed c. Rev. 19.8 And so is it to all true believers whom Jesus Christ both feedeth and clotheth But I hasten Fifthly Thus providing for them now he also disposeth of them 5. He disposeth of them Thus did Joseph dispose of his Brethren Gen. 47.11 Thus doth our Joseph the Lord Jesus dispose of all his people and that both in respect of their stations and services where he will have them to be and what he will have them to do or to suffer Thus did he dispose of his servant Paul as you may see Acts 9. Having first dismounted humbled him and so fitted and prepared him for his service brought him to his Lure insomuch that he calleth out Lord what wilt thou have me to do ver 6. Now he orders him to go to Damascus and there to repair to Ananias to receive his instructions from him to whom he had imparted his mind concerning him as you find it ver 15. Go thy way saith the Lord to Ananias for he is a chosen vessels unto me to bear my name before the Gentiles and Kings and the children of Israel this was Paul to do And for his suffering work that followeth I will show him what great things he must suffer for my names sake ver 16. Thus did Jesus Christ dispose of him and thus did he then dispose of all his Disciples sending them which way he pleased Matth. 10.16 17. And thus doth he still dispose of all others under his Government Calling some to one office to one service others to another He gave some Apostles and some Prophets c. Ephes 4.11 Some or these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only appointing the offices but designing the persons Stil he doth the same though not in so immediate a way He putteth one upon doing this another upon suffering that He disposeth of the persons of his subjects 6. And lastly disposing of them he Dispenceth to them 6. He dispenceth to them distributeth among them And this he doth both Gifts and Honours and Rewards All this doth a Vice-Roy at his pleasure dispence to those under his government And all these doth Jesus Christ dispence unto his people 1. Gifts 1. Gifts All kind of Gifts whether of Nature Of Nature or Grace Christ is the dispencer of both Of the former speaketh Saint John as he is commonly understood cap. 1. ver 9. That was the true light saith he speaking of Christ that enlightneth every man that cometh into the world viz. with a Naturall light the light of Reason and Vnderstanding which as it was at first infused into the mind of man by him by whom all things are made ver 3. so some sparkes thereof are still preserved and continued by the same Mediator by vertue of the generall mediation of Christ But to let them passe Gifts of Grace are all of his dispencing To every one of us is