Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	israel_n	king_n	son_n	15,713	5	5.7554	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A42868	Cain and Abel parallel'd with King Charles and his murderers in a sermon preached in S. Thomas Church in Salisbury, Jan. 30, 1663, being the anniversary day of the martyrdom of King Charles I of blessed memory / by Henry Glover ...	Glover, Henry, b. 1624 or 5.	1664 (1664)	Wing G889; ESTC R9147	19,902	34

God appointed it viz. to deterr others from Murder And surely God hath set a Mark upon these Murderers too enough I hope to deterr all but themselves from the like sin He hath set a Mark of infamy upon them and theirs he hath made them an astonishment to themselves and the World and which is worse he hath as I noted before set a mark upon the souls and consciences of many of them he hath seared them with an hot iron 1 Tim. 4. 2. and given them up as it is to be feared to a reprobate mind Rom. 1. 28. so they have Cains Mark upon them and in this also they share in his punishment as well as in his sin 6. Cain being condemned with his Mark upon him went out from the presence of the Lord ver 16. That is Ab Ecclesia fidelium ex●lavit saith Fagius He was banished from the Church and Ordinances of God he never frequented them more nor offered sacrifice more after he had killed his brother And being thus cast out of the Church he lost the light of Gods countenance which was so sad a part of his Curse that Cain himself complains of it ver 14. And from thy face saith he shall I be hid Gregory the great upon that passage of the Psalmist Psal 51. 11. Cast me not away from thy presence c. hath these words A facie Dei projicitur cut spies veniae post peccatum negatur He is cast out from the presence of the Lord who grows desperate after sin committed Cain was now in a desperate condition and cries out From thy face shall I be hid that is I shall never approach near thy Gracious presence more I shall be out of thy Protection and special favour So Gods hiding of his face signifieth the withdrawing of his comforts care and protection from a person Psal 13. 1. How long wilt thou forget me O Lord for ever how long wilt thou hide thy face from me Gods hiding his face from a man is his forgetting of him and his forgetting of him is nothing else out his leaving him out of his protection and special favour It is the withdrawing of the light of his countenance from a man which if it be for a season is called Desertion if for ever it is Hell so that when Cain was gone out from the presence of the Lord he was as it were in Hell while he was upon Earth And this part of the Curse is eminently fulfilled upon the Regicides and their Adherents who have voluntarily pulled down Cains curse upon their own souls and by excluding and separating themselves from the Church and Communion of Gods people have gone out from the Presence of the Lord. This is remarkable that the greatest part of them never cared to come near God in his Ordinances in any part of his Publick Worship since they killed the King God indeed hid his face from Cain but these men have hid their faces from God and run out from his presence without driving which is so exemplary a Curse upon them that he that runs may read it For as Cain after he went out from the presence of the Lord was Mobilis Vagus a wandring Runnagate that could never be quiet in a place so these men after they had forsaken the Communion of our Church were never setled in any thing but ran from Errour to Errour and from Delusion to Delusion till many of them had quite cast off the profession of Christianity These were they who separated themselves sensual having not the spirit which they so much gloried in Jude 19. They went out from the presence of the Lord. 7. And lastly It is a received Opinion among the Jews that Cain running about in the Woods was killed by Lamech instead of a wild Beast in the seventh Generation and so he met with his reward at last though it Aug. Qu. ex Vet. Test qu 6. were long first I know S. Augustine denies this upon the account that Lamech was not the seventh but the fifth Hieron ad Damasum Ep. 125 from Cain but S. Hierom so far defends it as that it was majorum nostrorum sententia an old Tradition that Cain was killed by Lamech who was the seventh from Adam though not from Cain And this is that which we may rest somewhat secure of too that as God hath given some of these wretches their reward in a great deal less time so for those that yet remain the Revenger of bloud will pursue them and at last overtake them too though they may be suffered a while for greater terrour as Cain was to be Runnagates and Vagabonds upon the Earth In Tom. 9. Hieron Ep. 5. I shall conclude all with a saying of S. Hierom or whoever was the Author of that Epistle Ad Virginem in exilium missam which is among his Works Nullus tam crudelis homicida est quam qui ita erga alterum saevit ut non parcat sibi none so desperate a Murderer as he that will destroy himself to be revenged upon another Cain never thought what a mischief he should do to himself in killing his brother For beside all the former curses this misery he brought upon himself that now he was deprived of his brothers company counsel and assistance upon all occasions And certainly had not our King-killers been possessed with a spirit of strong delusion they must needs have foreseen that beside all the misery they should infallibly bring upon the Kingdom they did but thrust a knife into their own Throats when they killed the King But thus it is when God hides his face and gives men over to an infatuated spirit They were like the Mad-man that beat out his own Brains with his own hands Et immemores salutis suae propria manu seipsos interimunt in Reges suos proprias convertendo vires saith Concil Tolet. 4. Can. 74. the fourth Council of Toledo And being unmindful of their own safety they kill themselves with their own hands who lift up their hands against their Kings And thus you have seen how Cains Curse in every particular is fallen upon the Regicides that we may say of them as S. Paul of his Countrymen the Jews That wrath is come upon them to the uttermost 1 Thess 2. 16. And God grant that the Curse may rest there and never flie farther abroad and that the Land may be cleansed from that bloud And for the Kingdoms peace and settlement let us put up that Prayer to God which the children of Israel were taught to pray when a man was found slain in the field Deut. 28. 8. Be merciful O Lord be merciful unto thy people whom thou hast redeemed and lay not innocent bloud unto their charge O let the Guilt of this bloud be forgiven the whole Nation and let the bloud of Christ Jesus cry louder for us then the bloud of King Charles against us Even so O Father for Christ Jesus sake thy dear Son our onely Saviour to whom with thy self and thy Eternal Spirit Three Persons One Glorious God be all Glory Praise and Thanksgiving c. FINIS

the bloud of all his Posterity of all the Families and Generations that should have come out of his Loins if he had not been murdered The bloud of Abel should have run in the veins of many others that were to descend from him so that it was the bloud of families the bloud of Generations the bloud of seeds which now by being shed lost its prolifical vertue God it seems takes notice of this and in this respect Cain was a Murderer not onely of one but of many You may see this more clearly in 2 King 9. 26. Surely I have seen yesterday the bloud of Naboth and the bloud of his sons saith the Lord and I will requite thee in this plat saith the Lord. We read of none but Naboth that was put to death no mention of his sons being murdered with him in all the history of his Trial and condemnation and execution 1 King 21. 13 14. How then was it the bloud of Naboth and the bloud of his sons I suppose they are in the right who do understand it De filiis nondum ab eo natis sed qui geniti fuissent si diutiùs Vide Munsterum in 2 Reg 9 26. vixisset Not of those sons which he had but of those which he might have had if he had lived longer And so though his sons were not murthered with him yet they were murthered in him And God calls Ahabs family to account not only for Naboths bloud but for the bloud of his sons too which he might have had had he not been murthered To bring home this to our present purpose The Murderers of his late Majesty shed more bloud then they were aware of blessed be God not the bloud of all his seed so far the Divine Providence would not permit them to go He hath been pleased to preserve the sacred branches of that Royal Root and to make them flourish again to keep alive that great Name in his Posterity And yet for ought we know the bloud of some of his Posterity was shed in his This we may truly say That one unhappy stroke let almost all the bloud of his three Kingdoms out of his veins and 't was Gods great Mercy that the whole Land which in his fall was left almost lifeless and bloudless and spiritless had not bled it self to death which would surely have come to pass had not God himself been pleased to stop the issue of that blond with his own hand in the Restauration of our Gracious Soveraign So 't was vox sanguinum the voice of blouds But whose bloud was it that is the next thing 3. Vox sanguinum fratris tui the voice of thy brothers bloud That was an horrid act of inhumanity indeed To kill a stranger is a savage act to destroy the Image of God in any person living without just cause is a grievous sin but to kill a brother this dies the sin of Murder of a deeper bloud-colour then ordinary and leaves a double guilt upon the soul To kill a brother is as it were to let the bloud out of a mans own veins when as it is the self same bloud that runs in his brothers A brother in the Greek Tongue is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because brethren do lye all in one Womb in one Belly And how inhumane is it for those that drew bloud and breath from the same Parents to take away that bloud and breath one from another so to kill a brother is hainous but to kill a pious innocent brother more hainous yet When a man is persecuted for his Piety and murthered for his Innocencie and slain for Righteousness sake this is not onely to strike at the Image of God and destroy that in the man as every Murderer doth but it is to strike at God himself in the man When a Christian is thus wounded Jesus Christ bleeds Act. 9. 4. The bloud of Innocents doth cry but the bloud of Martyrs doth shrick in the ears of the Almighty And thus was Cains sin aggravated in the person whom he slew But alas Cain was a Saint to these men we are now speaking of He shed the bloud of his brother these of their Father even the Common Father of their Country If we should alter the words a little and in stead of fratris tui say patris tui in stead of thy brothers blood say thy fathers blood we should make the matter a little worse but it would still fall short of the savage barbarity of these Tragical Murtherers Had they with Romulus killed their own brother or with Oedipus their own father had they with Medea chopt their children in pieces or kickt the child out of their wives bellies with Nero or ript up their Mothers bowels to see the place they lay in before they were born all this had been a sort of Piety to what these Monsters did To be short Fratricide is a hainous sin but Regicide is far more hainous then that To kill a man is homicide to kill a father is parricide but to kill a King is Deicide that 's but Manslaughter but this is a sort of God-slaughter God himself calls them Gods and man is forbid to curse them much more to kill them he must not use his tongue to their dishonour much less is he permitted to take up a sword for their destruction Thou shalt not revile the Gods nor curse the Ruler of thy people Exod. 22. 28. You see then in respect of the person whom they slew how far these men have out-gone Cain in villany and you shall see the same in other respects by and by Thus we have seen bloud and we have heard bloud The sight of bloud is no pleasant sight and the voice of bloud is no pleasant hearing especially if you consider to whom it cries and for what purpose which is the fourth particular 4. Clamat ad me saith God it crieth unto me The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used doth signifie exclamare vociferari to whoop or hollow to cry out with abundance of earnestness and violence as one that is in any great danger would do for help and that generally not with any articulate significative voice that 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but onely with a great noise as if the voice of bloud were that which would even fill the ears of God that he should hearken to nothing else till that were avenged So then it is not a small still voice but a loud fearful shricking voice and clamat ad me saith God it crieth unto me that is it is a voice crying for Justice to the Judge of all the World a voice crying for vengeance to him to whom vengeance belongeth 'T is a voice of bloud calling and crying out for bloud that they who have shed bloud may have bloud to drink Rev. 16. 6. Thus doth all innocent bloud cry and shriek in the ears of the Almighty No other innocent bloud that ever was shed in the world hath any