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
A96661	Mount Ebal levell'd or Redemption from the curse. Wherein are discovered, 1. The wofull condition of sinners under the curse of the law. 2. The nature of the curse, what it is, with the symptomes of it, in its properties, and effects. 3. That wonderful dispensation of Christs becoming a curse for us. 4. The grace of redemption, wherein it stands, in opposition to some gross errors of the times, which darken the truth of it. 5. The excellent benefits, priviledges, comforts, and engagements to duty, which flow from it. By Elkanah Wales, M.A. preacher of the Gospel at Pudsey in York-shire.	Wales, Elkanah, 1588-1669.	1658 (1658)	Wing W294; Thomason E1923_1; ESTC R209971	189,248	382

effectual calling Jesus Christ was made a curse and so became a sacrifice for sinners not that they might immediately without any more ado be made partakers of the redemption purchased thereby or be actually redeemed upon the very offering made but that having first made this benefit feasible so that now there is such a thing to be had which without him neither is nor could be he might afterwards communicate it to the Elect and give them the personal possession of it that they might enjoy it for themselves And this he doth by a powerful drawing them to himself and so by union to him they have a real interest in this benefit Therefore the Apostle sometimes speaks of it as appropriated to beleevers Eph. 1.7 Col. 1.14 and Jehovah stiles himself the Churches Redeemer Isa 49.26 as often elsewhere and Job calls him his Redeemer Job 19.25 Both these considerations are here implied as depending necessarily the one upon the other in respect of those that shall be saved and that they are not to be confounded but distinguished appears by Heb. 9.15 where we may observe a clear difference betwixt the death of the Mediator for the redemption of transgressions and receiving the promise of the inheritance This latter being laid down as a consequent or fruit of the former and limited to them that are called To conclude Take the whole in this short summe Redemption is the buying out and delivering of sinners from the curse of the Law and so from the guilt of sin and the wrath of God and the condemation of hell due thereunto by the death and satifaction of Christ the Mediator Sect. 2. Proof from Scripture-reason FOr the latter this main truth concerning the redemption of sinners by Christ now made a curse for them may receive further confirmation from grounds of Scripture-reason whether we consider the fitness of the person to undertake such an enterprise or the efficaciousness of his sufferings 1 The person was every way fit to redeem us being both God and man 1 He is true God 1 Joh. 5.20 blessed for ever Rom. 9.5 the only begotten of the Father Joh. 1.14 the onely begotten Son which is in the bosome of the Father vers 18. and therefore very gracious with him which the Father himself did solemnly testifie by a voice from heaven Matth. 3.17 He is the mighty God Isa 9.6 therefore the Father hath laid help on him Ps 89.20 the Horn of David Psal 132.17 and the Horn of salvation Luke 1.69 mighty to save Isa 63.1 he was infinite lyable to break through all difficulties and with an holy scorn to sleight an whole host of the most terrible enemies to march through them without danger and in despite of them all to fetch waters of life for us out of the Well of Bethlehem He is the Lord 1 Chro. 11.18 Is there any thing too hard for him Jer. 32.27 2 He is true man also in one and the same person flesh of our flesh and bone of our bone next a kin to us therefore he is not ashamed to call us brethren Heb. 2.11 It was a Levitical Ordinance that if an Israelite were fallen into decay and had sold himself to a stranger any of his brethren or nigh of kin unto him might redeem him Lev. 25.47 48 49 and the same might be done if he had sold any part of his possession vers 25. therefore these two phrases are used indifferently to note the same thing a near kinsman and one that hath right to redeem Ruth 2.20 3.9 Of this we have an instance in Hanameel Cosen-german to the Prophet Jeremy Chap. 32.7 8. c. This doubtless had some reference to Christ We had sold our selves to a stranger even to Satan to serve him Christ is a near kinsman one of the same stock and blood with us therefore the right of redemption is his It was also a statute and a custome in Israel That if a man dyed having no childe to inherit after him then his brother or next kinsman should take his wife and raise up seed to his deceased brother Deut. 25.5 c. and withall if the inheritance were alienated or set to sale he was to buy it out or redeem it for the use of the first-born that so it might continue settled upon the Family of the dead man Wee have a clear instantial Gospel-truth lys hid as I conceive Old Adam dyed and left no seed behinde him that might inherit heaven and moreover the inheritance was quite extinct and lost as to him and all his and therefore the Lord thrust him out of Paradise Gen. 3.24 Onely Jesus Christ is found the next kinsman who begetting sons and daughters by the word of Truth doth therby raise up a seed of God redeem the forfeited inheritance and so settle it upon the first-born of Adams family for ever yet with this difference that this seed shall not be called after the name nor inherit in the right of the first Adam but they shall be called by a new name which the mouth of the Lord shall name Isa 62.2 And they shall inherit in the right of the second Adam onely Act. 26.18 Eph. 1.11 2 The sufferings of Christ were fully efficacious to redeem us for thereby 1 He hath given abundant satisfaction to the justice of God and so hath weakned yea nullified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and taken away sin in the guilt and condemning power of it God sent his Son in the similitude of sinful flesh and for sin that is upon the sad and woful occasion of sins being in the world or that he might abolish and destroy it And what is the fruit of this glorious designe Why he hath condemned sin in the flesh that is by laying the curse which the Law threatned against sinners upon that very flesh or nature which had sinned he hath cast sin in its own plea. A mans work may be said to plead for his pay the crime of a Malefactor cryes for the execution of the Law upon him so sin pleads against the sinner and calls for death its wages to be inflicted upon him Sin although as an act it be transient yet in the guilt of it lyes in the Lords high Court of Justice filed upon record against the sinner and calling aloud for deserved punishment saying Man hath sinned and man must suffer for his sin But now Christ having suffered for sin that plea is taken off Lo here saith the Lord the same nature that sinned suffereth mine own Son being made flesh hath suffered death for sin in the flesh the thing is done the Law is satisfied and so he non-suits the action and casts it out of the Court as unjust Thus whereas sin would have condemned us he hath condemned sin and there is now no condemnation to them that are in Christ Jesus Rom. 8.1 3. The blood of the Mediator out-cryes the clamor of sin We read Lev. 16.7 c. of two Goats which were

not this judged the act of the whole body He was the Tree we the branches when the tree falls all the branches fall with it * Corruit cuncti simul in genitore cadente corruimus 3. We do all actually break the Law in our own persons and that 2 wayes 1. in the frame and disposition of our natures which are corrupt filthy crooked wholly broken off and turned aside from conformity and subjection to the Law Our disobedience in Adam draws along after it a woful depravation of our natures so that we are all bred and born transgressours Psal 58.3 Isa 48.8 Adam begat a son in his own image a sinner like to himself Gen. 5.3 David in his penitentiall confessions after his grievous fall bewails this as the rise of all the mischief Psal 51.5 This leprosie this poyson hath overspred all mankind and the whole nature of it all sorts sexes states degrees and not one free and all the parts and powers of every man in soul and body throughout Our first Father being a corrupt tree hath infused corruption into all the branches and being a poysoned fountain hath shed his poyson into all the streams flowing from him Hence every man is born not onely destitute of all goodnesse but also wholly averse from it not onely prone to all evil but also full of it as a Toad is full of poyson Rom. 1.29 and this sinful stain is as fresh at this day and so will be till the worlds end as it was at the first it is renewed in every succeeding generation with advantage 2. in the course and practise of our lives we do according to our kind the bad tree brings forth bad fruit the corrupt spring brings forth unwholsome waters if the powers or habits be depraved the operations and actings which proceed from them can be no better * Laesae facultates lasae actiones Prov. 21.4 all the workings of man in his corrupted estate are evil and sinful like himself See Psal 14.1 2.3 * Laesae facultates lasae actiones Prov. 21.4 All our wayes in reference to the fi●st Table are unholinesse in reference to the second unrighteousnesse It were easie to demonstrate this by running over all the Commandments We are still breaking the Law 1. In thought all the buddings and imaginations of our minds are onely evil continually ⸫ Pro. 24.9 Gen. 6.5 Matth. 5.19 Tit. 1.15 2. In affection the motions and actings of our hearts are perverse and wicked We love the evil and hate the good Mich. 3.2 so our trusts fears joyes c. they all run crosse and counter Jer. 17.9 3. In speech evil corrupt loose unprofitable communication falshood flattery pride scorning censuring and a thousand extravagancies of the tongue Psal 5.9 and 36.3 Rom. 3.13 4. In action we commit evil and omit good or marr it in the making Psal 14.1 abominable works none that doth good not one Gal. 5.19 c. These and such like are the sparks which do dayly fly out of the hellish furnace of our wofull natures as Hos 7.6 And thus much of the second proposition III. All men are found guilty of sin by the light and verdict of the Law The Law of God is a right line which at once discovers what is straight and what is crooked ⸫ Index sui obliqui As it shews unto man what is good and what the Lord requires of him Micah 6.8 so when man hath swarved and transgressed it shews him his contrary evil and chargeth him with doing that which he ought not to have done It 's a glasse which might both let him see his native beauty if he had any and his deformity and spots which he hath brought upon himself It 's a finger which both points at the right way and discovers to the traveller the wrong way As it is in humane Laws the very same Statute that forbids treason murther theft c. doth also when any of these facts are committed charge them upon the Actours and the ordinary Rule and Warrant to proceed by in trying the parties is this or that Statute or Law of the land so it is in the Law of God it hath a voice whereby it can cry aloud to the conscience of the sinner and tell him This is a misdemeanour and that is a miscarriage for which thou must answer Thus it was with our first Parents as it may very probably be inferred from Gen. 3.7 And yet it is not materiall as to the truth and authenticknesse of the verdict whether the sinner see this light and hear this voice or not the Sun sends forth his light although all the world were blind the candle will shine although all in the room were asleep so the righteous Law of God cryes out of violence and wrong although sinners be deaf and cannot hear it and chargeth them with iniquity although they wretched souls be so blockish that they will take no notice of it In brief the Law chargeth all the world to be under sin and guilty before God Rom. 3.9.19 Thus of the third Proposition IV. All men being found guiltie by the verdict of the Law doe therefore stand accursed by the doome of the same Law for there is a necessarie connexion betwixt guilt and curse If Adam and his posteritie be justly chargeable with sin against the Law then are they also justly liable to the Curse of the Law for the Law breaths out a curse against all the sonnes and daughters of Adam and claps it on their backs because of sinn so that they are all under the curse even the curse of Almightie God revealed and expressed in the Law To cleare this further let us look upon it 1. in the sentence 2. in the execution of it 1. In the sentence This is the voice of the Lord sounding out in the Law which both threatens it to the transgressours and declares them to be accursed The Law pronounceth the curse against all sinners in the Name of the Lord it tells Adam and his posteritie that they are accursed it saith to every one in particul●r without respect of persons to Kings and subjects to fathers and children to Masters and servants to rich and poore c. Thou man thou woman art accursed se Deut. 27.15.16 c. Gen. 4.11 Jer. 11.3 Psal 119.21 It is the flying Roule 20 cubits long and 10 cubits broad which goes forth over the face of the whole earth Zach. 5.2 c. 2. In the exicution as the Law declareth and denounceth the curse so the Lawgiver strikes the sinner accordingly Look what the Law speakes the Lawgiver makes good he executes by his own hand or by his instruments the judgement written as Psal 149.9 As the just judge on earth executes the sentence passed upon the Malefactor according to the Law so doth the Lord the Judge of all the world he inflicts the curse which the Law awards in such manner and measure as he pleaseth thus he