Selected quad for the lemma: child_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
child_n	father_n	fear_v	pity_v	2,202	5	10.4985	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A89737	The orthodox evangelist. Or A treatise wherein many great evangelical truths (not a few whereof are much opposed and eclipsed in this perillous hour of the passion of the Gospel) are briefly discussed, cleared, and confirmed: as a further help, for the begeting, and establishing of the faith which is in Jesus. As also the state of the blessed, where; of the condition of their souls from the instant of their dissolution: and of their persons after their resurrection. By John Norton, teacher of the church at Ipswich in New England.	Norton, John, 1606-1663.	1654 (1654)	Wing N1320; Thomason E734_9; ESTC R206951	276,720	371

a sinner is an undivided act done altogether not by parts it doth not receive more or lesse if there be any there is all and if not all not any either all or none Justification in respect of the price and the acceptation of the persons justified is equal thus The Person that suffered for all is one and the same the sufficiency of an infinite Person suffering was requisite for the redemption of one and in the suffering of an infinite Person there was sufficiency for the redemption of all The kinde of punishment suffered for all was the same Gods acceptation thereof was the same Christ having suffered the punishment due in kinde and degree to the greatest sinner it cost Christ no more to pardon Paul than Timothy it cost him as much to pardon Davids childe 2 Sam. 12.23 as to pardon Manasseth The punishment for kinde and degree due unto the greatest sinner being suffered by an infinite person it was as much as if all the elect had suffered an infinite person containeth eminently all persons Christ therefore being in himself an infinite person and being by Divine ordination a publick Person in his suffering he was as many persons as God willed him to stand for therein Hence when the redemption mony was brought the rich must not give more the poor must not give lesse Exod. 30.15 in the Passeover and in the Supper of the Lord the portion of all is equal the distribution of Manna was equal Exod. 16.18 A Beleever at the same time is a sinner in respect of the remaining principle of inherent disobedience and righteous in respect of the imputed obedience of Christ guilty of damnation if looked at in himself not guilty of Damnation if looked at in Christ Adam a Beleever though a sinner was more just than Adam before the Fall Adam before the Fall was without sinne and innocent but not just because he had not fulfilled the righteousnesse of the Law Adam a Beleever though a sinner is yet just because by beleeving he hath fulfilled the righteousnesse of the Law Adam innocent had no right unto eternallife Adam a beleever notwithstanding sin hath right unto eternal life The righteousnesse of one Beleever is more acceptable unto God than the righteousnesse of all Mankind in the first Covenant The Lord Jesus Christ was just inherently but a sinner imputatively the Beleever is a sinner inherently but just imputatively Mary under the Crosse was more just imputatively than Christ which was also true of every Beleever then living when Christ was under the actual imputation of sin the same righteousnesse is both anothers and ours also Anothers that is Christs subjectively yet ours that is the Beleevers imputatively The righteousnesse of a Beleever in this life is both perfect and imperfect perfect in respect of Justification imperfect in respect of Sanctification Annot on the Bible in Numb 23. God looking on beleevers through Christ seeth no more sin safely understood than he seeth in him for they are made the righteousnesse of God in him by imputation Hence followeth peace of Conscience to all Beleevers Of the peace of Conscience following upon justification by faith notwithstanding all their unrighteousnesse Rom. 5.1 so farre as we have confidence in justifying grace there remaineth no conscience of condemning sin Rom. 8.1 No bitterer warre than between the Conscience and the Curse no sweeter peace than when Mercy and the Beleever meet together when the Conscience and the Promise kisse each other that is a taste of Hel this of Heaven Peace is that Gospel-tranquillity which followeth upon the Souls certain relyance on Christ concerning its freedome from the evil of the Curse and fruition of the good of the Promise As Christ being the great sinner imputatively in the instant of his dissolution passed from a state of wrath into a state of perfect peace so doth the Beleever upon his justification by faith If Christ hath peace who was made our sin then need must the Beleever have peace who is made his righteousnesse if Adams peace had been perfect in case of his fulfilling all righteousnesse then the Beleevers peace is perfect who hath fulfilled all righteousnesse in his Surety the beleeving commanded in the Gospel hath in Christ done yea out-done the doing commanded in the Law The peace of the Beleever is as perfect as the peace of those who are in glory the righteousnesse of these being the same with theirs See the grounds hereof in respect of God and Christ God himselfe is the Author and Object of our peace therefore it is called the peace of God Phil. 4.7 peace with God Rom. 5.1 He even he it is who is the Creator of peace Isa 57.19 The Speaker of peace Psal 85.5 When he giveth quietnesse who can give trouble Job 34.29 them hee also justified What shall we say to these things if God be for us who can be against us Rom. 8.30 31. The Merit of Christ a fruit and effect whereof is justifying grace is infinite because of the eminency of the person being God-man the Law violated was but a Creature but he that was made subject to it is a Creator the holinesse of the subject exceeds the holinesse of the Law the transgressor of the Law was but a Man the satisfier is God-man See here the honour of the Law that had such a subject farre more than what could have redounded to it from the subjection of all Angels and meer men See the security of the Transgressor that hath such a satisfier our disobedience is but the disobedience of Men his obedience is the obedience of him who is God needs then must his righteousnesse exceed our unrighteousnesse and in this respect wel may justifying grace compared with sin be called abundance of grace Rom. 5.17 And God bee sayd abundandy to pardon Isa 55.7 This sweet truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 longe majus est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 postcrioris Adami quam fuit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prioris Terra instar puncti respectu caeli the sweet Psalmist of Israel sings forth in lively compatisons Psal 103.11 12 13. For as the heaven is high above the earth so great is his mercy towards them that fear him As farre as the East is from the West so farre hath he removed our transgressions from us Like as a Father pittieth his children so the Lord pittieth them that fear him Sin is exceding sinful and grace is out of measure gracious Though sin hath abounded yet grace doth much more abound Rom. 5.20 God Christ the Gospel the Law and the Beleever all gain through justification by faith The Merit of Christ being infinite hath no bounds but is excendible according to the pleasure of the disposer thereof the obedience of Christ is All-sufficient able to have saved the whole world had God so pleased and that as wel as one man From the effectual apprehension and perswasion of the Premises proceeded that triumphing speech of a Beleever

an efficient Cause now God is the cause of all Efficiency the evil cleaving to the action is a defect therefore hath no efficient K●ck Log. lib. 1. sect 1. cap. 15. but a deficient Cause Now God cannot be a deficient Cause because he is the first and absolutely perfect Cause therefore cannot be the cause of a non-ens i. e. a nullity or or that which is defective To say God is the cause of sin is to deny God to be the first and absolutely perfect Cause The Rider that causeth the Horse to go is the cause of his going but not of his halting The ready Scribe that writes upon bad paper is the cause of the letter but not of the blot The Musician that playeth upon an Instrument out of tune is the cause of the sound but not of the untuneableness The heat of the Sun that attracts the secret virtues of the Earth is not the cause of the stink of the dunghil His similibus dictu bo minum Satanae mala opera adse ●ibuistur Deo non abs●lute sed secundum quid in juantum per eadem occulta sua judicia perfecit Parcus in Apocal. cap. 17. The upper wheel of a Clock going well and turning about the lower wheel out of kilter is the cause of its going but not of its going amiss The child illegitimately begotten is the good creature of God its illegitimation is of its parents Notwithstanding God is no way the Author of the evil of the action yet God ascribeth unto himself the doing of these actions that are sinful 1. Because he is the Author of the act wholly 2. Because he is the fore-determiner Orderer and Governor of the sinfulness of the action to his own glorious and blessed End The action is ascribed to him absolutely the sin cleaving to the action not absolutely but only in such sort and respects That Proposition of Aquinas viz. that the act of sin is of God Twisse Cr. 3. l. 2. is by some conjectured probably to have been the occasion why the unlearned Libertines not distinguishing between the act and the defect did infer that God was the Author of sin Arg. 3. Shimei's cursing of David was a sin Exod. 22.28 God bade Shimei curse David 2 Sam. 16.10 therefore God is the Author of sin Answ The bidding in the text is not a bidding properly i. e. a moral Command obliging Shimei thereunto for God had expresly forbidden the thing that he did and the contrary thereunto was his duty but it is a bidding improperly i. e. a natural Command a part of the Decree a Command as some call it of Providence and intends no more then that God by denying the assistance of his grace and leaving Shimei to his own heart and temptations whereupon sin infallibly and inexcuseably followed did so order the cursing of Shimei as that he used his tongue as scourge to chasten David justly in the self-same action wherein he himself abused his tongue to revile David sinfully These Sophisms thus removed it may be also useful upon this occasion to confirm our hearts with some Arguments in the contrary truth namely that God is not the Author of sin From Scripture God makes a Law against the commission of sin Gen. 2.17 smiteth with a curse for sin in all Gen. 3.17 condemned sin in the flesh of his Son Rom. 8.3 gave Christ for the destroying of sin in all his Rom. 6.6 1 John 3.8 therefore God is not the Author of sin Lo this only have I found that God hath made man upright Eccles 7.29 For all that is in the world the lust of the flesh the lust of the eyes ●●us neminē teniat tentatione ad peccatū formaliter Twisse Cr. 3. and the pride of life is not of the Father 1 John 2.16 Let no man say when he is tempted I am tempted of God for God cannot be tempted with evil neither tempteth he any man scil by inticing and moving him unto sin James 1.13 love God The children of God would be troubled if grace should fail though their priviledges should not be cut off you are sure of both For as grace is sure so are also the priviledges of grace This was figured under the Law an Israelite could never wholly alienate his inheritance and title to the Land Levit. 25.23 His title to the Land shall not be cut off nor sold for ever This was a type of our spiritual inheritance in Christ which cannot be alienated from us he might for a while pass it away but it was to return again so those that are made coheirs with Christ are never dis-inherited 'T is true we forfeit it by the merit of our actions but God doth not take the advantage of every offence 'T is true we lose the evidences that are in our keeping peace of Conscience and joy in the Holy Ghost but the estate it self is undefeasible and cannot be made away from us Sometimes we are under a kind of sequestration and there is a suspension of comfort and grace as the Israelite might make away his inheritance for a time but we shall recover possession again though not by our selves yet by our Goel our kinsman or him that is next of blood As under the Law if a person were not able to redeem the inheritance the kinsman was to redeem it so Jesus Christ our kinsman after the flesh he is our Goel he interposeth by his merit and reconcileth us to God Well then You see grace is kept and the priviledges of grace are kept in Christ But now because comforts are never prized but in their season and men that have not been exercised in spiritual conflicts nauseate these sweet truths they know not what it is to be left to uncertainty when troubles come like waves one in the neck of another therefore let us see when this truth will be most sweet and seasonable 1. In great troubles when God seemeth to hide his face Oh how sweet is it to hear him say I will not forsake thee till I have perform d all that I promised thee Gen. 28.15 all this shall better thy heart and hasten thy glory In times of distress we are apt to think that God hath cast us off and will never look after us more though formerly we have had real experiences of his grace What a foolish creature is man to weaken his assurance when he should come to use it to unravel all his hope and experiences in times of trouble which is the only season to make use of them 2. In the hour of temptation and hard conflicts with doubts and corruptions when we are sensible of the power of sin and how difficult it is to remove it out of the heart we are apt to say as David after all his experiences I shall one day perish by the hand of Saul 1 Sam. 27.1 and many times out of distrust give over the combate Oh then remember now you are preserved in Christ and