Selected quad for the lemma: son_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
son_n	brother_n	sister_n	wife_n	57,154	5	9.8443	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B15559	A practicall catechisme: or, A view of those principall truths according to godlinesse, which are contayned in the catechisme diuided into three parts: and seruing for the vse, (as of all, so) especially of those that first heard them. By D.R. B. of Divin, minister of the Gospell.	D. R. (Daniel Rogers), 1573-1652.	1632 (1632)	STC 21166; ESTC S116040	309,840	430

and not looke at him It fell so out at length that he met him in such a narrow lane as he could not balke him but must needs talke with him The good Merchant takes him to him and told him he was glad he had met him he wondred what he meant so to decline from him What said he do you thinke me your enemy If I were could I not crush yee with a word speaking Alas I am not offended with you if you be not with me for all your treachery but forgiue and forget it The words of this man so pierced the Coblers heart that it brake instantly and hee falling downe vpon his knees and with bitter reares confessed his villainy and repenting of it told him This loue should for euer bind him vnto him and so he continued This base Papist is the heart of euery child of old Adam this royall Merchant is the Lord this narrow lane is the streight of conscience beset with sinne and curse this kind behauiour is this offer of Grace Let vs not bee worse to it then a cankred Papist but breake our hearts and melt into teares and with Saul to Dauid say Where shall a man find such loue 1 Sam. 24.19 as to spare his enemy when hee had him in his hand and to bee content to cut off the lap of a Garment when hee might haue cut my throate Breake thy heart in the bosome of this loue Q Is there any more vses of it A. Touching the maine vse of faith I shall finish the Vse 6 last Article with it God willing Yet this one more let mee adde That wee learne hence to vnderstand the Couenant of God and the promise of grace as it is in it selfe not a bare naked thing but filled with all the strength mercy Iustice and faythfulnes of the Promiser And so doing pray the Lord to write it in thy soule The offer of God thou seest is f●unded vpon a satisfaction as in the second Article I sayd and what then Surely it hath the full strength of it therein It hath made the Father well pleased Conceaue then that in this offer the Lord is voyd of anger as he sayth Esay 27.3 Anger is not in me I● I were angry What should dry stubble doe But I am reconciled I cannot now be angry with a poore soule I haue taken order to answer my Iustice by my Sonne and in so doing I meant no more to bee angry If I were it was for a time to humble an hard heart but then with euerlasting mercy I will compasse thee I haue toucht this already before Onely marke this that all that is in a promise or an offer is little enough to settle a poore soule being in her feares Therefore be able to say A promise is no empty thing it proceedes from a GOD satisfied therefore If I perish by beleeuing bee it so I will perish Q What is the most proper adiunct of the Church of Christ A. Communion of Saints or members of this mysticall body of Christ which is nothing else but the due enter course holy fellowship reciprocally betweene member and member for the good of the whole Read Ephes 4. vers 12 13. Psal 133.1 2 3. Q How many things are we to consider in this Communion of members in the Church A. Two things first due qualifying of the persons that are to communicate Secondly due exercise of Communion among them that are so qualified Both intimated in that text Psal 133.1 They must be brethren And these Brethren must dwell euen together Q. Wherein stands this Qualification A. Generally in this that they bee Brethren No sooner is a man a beleeuer and a new Creature borne to GOD but hee is also a brother or she a sister of those that are bredde both Relations goe together So then first thou must bee a member of this body a citizen of this Ierusalem a sonne and daughter of the Almighty and a sister of the Church a free denizon of this corporation or else thou art not so much as generally qualified Touching the grounds of this I will not heere preuent my selfe for I shall handle the point of fayth and the New creature in their places onely heere I say in these this qualification consists No bastard no Gibeonite no stranger no blemisht one may enter the Temple of this Communion Secondly and more specially that they haue the true spirit of Brethren of members by which the former is manifested to be true For all that are truly borne children and legitimate haue the true spirit of such and also of brethren this Spirit of Communion therefore is the tryall of sound ones from Countetfeits Q. Shew then some markes of this Spirit of Communion A. As the Philosophers say There is a soule of the world which holds together the parts so much more there is a Spirit of Communion which vnites the members of it As the parts of the body of man would loosen and fall asunder if there were not instruments of sinewes of muscles of ligaments aptly ioyning them so heere This Spirit of Communion then is the same with the Spirit of vnion though in a seuerall consideration hee that is one with God that begat 1. Ioh. 5.1 is one with them that are begotten and the one issueth from the other But to the point this Spirit of Communion may bee discouered in these two particulars First In the spirit of preseruing her selfe in her estate and integrity Secondly In the spirit of Furniture for the seuerall operations whereby Communion may be supported Q. What is the former of these viz. Preseruing of Communion A. It s a qualification whereby it is with the members of this mysticall body as it is with all other bodies eyther Naturall or politique it hath an instinct giuen vnto it to preserue her selfe in her estate from dissolution and ruine No body hath so close neere a Sympathy to it selfe as this nothing need teach any liuing member in the body to preserue it selfe and the body in which it subsists instinct doth it alone So heere for the opening whereof consider these few things First This spirit of Selfe-preseruation in the Church is the spirit of Separation of different or contrary parts which threaten ruine to her Metals melted will goe together and vnite their substance but seuer the drosse which is of another nature from incorporating with them Psal 15. The Citizen of the heauenly Ierusalem is brought in by his loathing quality he loathes Swearers lyers forswearers vsurers and so of the rest the scope is a true member of Communion discernes a non-member a Neuter and loaths to intermixe or vnite with them As Peter told Simon Magus Act. 8.21 Thou hast neyther part nor fellowship in this body They may thrust in themselues into fellowship vndiscerned but so farre as they are knowne the Spirit of Communion segregates them from her selfe No Colliers trade is so noysome to a Fullers as the

our iustification and that else God cannot in Iustice acquite vs. They say The elect doe sustaine one person with Christ in all his acts and suffrings and they are all made theirs But thus they make Christ serue to no other ends but to become our owne Mediator and to destroy his owne The error of this conceit arose from a confounding of the valor or worth of this righteousnesse with the substance of righteousnesse it selfe For although wee cannot be iustified without imputation of the fulnesse of the merit yet wee are not capable of that which merited except wee will become infinite Branch 3 Thirdly it confutes those Sectaries who affirme that God seeth no sin in any of his if hee haue once imputed Christs righteousnesse to them This error arizes from not distinguishing these two Imputation of perfect righteousnesse and perfect imputing or accepting of imputed righteousnesse No man is iustified without the former but our faith fayling in the acceptance must needs bee looked vpon by God I confesse hee sees no sinne but hee pardons it to his in Christ vpon Faith and Repentance but hee punishes it for their good in mercy Againe what if we grant God sees no sinne in them in respect of their iustification Is therefore their sanctification perfect Why then did Dauids adultery displease the Lord Or why doe we pray Forgiue vs our debts or why saith our Sauiour Say when all is done yee are vnprofitable Fourthly it confutes all such as cut off the Actiue obedience Branch 4 of Christ from the satisfaction 2 Sam. 10.4 as they cut the garments of Dauids seruants by the middle I blame them not as Papists for denying Christ to bee our price but for their curious diuiding of one member of it from another It may bee granted them that the Passiue is the more immediate cōsummation of the satisfaction but to conclude the Actiue is most audacious They say Christ was bound to the obeying of the Law as a man made vnder it I answere Yea but except hee had beene so made purposely for vs hee needed neuer to bee so at all therefore his willing being so made the merit the greater and although being a man he must obey yet seing his being a man was that hee might obey for vs it must bee of greater desert Againe as the Passiue is the neerer merit in respect of the estate in which we stood accursed So the Actiue is as essentiall in respect of recouering that Image of righteousnesse which makes vs like GOD and in which wee were created Neither was it Hell could haue hurt vs without sinne Besides to say truth if Adam after his sinne had not beene accursed yet in sinning onely he had beene miserable It is therefore as essentiall to Iustification that hee bee made iust as rid of guilt and brought to Heauen as rid of Hell But of this before Q. Bee there any other vses b●sides confutation Vse 3 A. Yea. And first to teach all Gods people to abhorre the slauery of hypocrites who if they could shun Hell would neuer care for righteousnesse Gods people although they could sinne vnseene and vnpunished yet would loath it They take as deep thought for God as for their owne welfare 2 Sam. 14.30 When Absalon was pardoned yet he set Ioabs corne on fire because hee might not bee admitted to the Kings presence chuzing rather to dye then to hang in such suspence And shall a beleeuer rest in his pardon more then in the righteousnesse of God which may make them accepted and beloued Eph. 1.5 No the liuery they weare is The Lord our righteousnesse Oh till I be restored to my blood to my dignities to stand before the Lord to please him to feele his Spirit of peace ioy and righteousnesse and my Conscience purged to serve God in holinesse I can feele no comfort Vse 4 Secondly let it raise the price of the Lord Iesus his loue in the hearts of all his children Should he that was glory and holinesse bee content not onely to become a worme base and vile to his enemies but to lose the repute of holinesse and become sinne rather then sinne should not become righteousnesse and glory how great is this loue then and how deare should he be in the taking of our imputed sinne and blemish vpon him Vse 5 Thirdly to touch his Passion a little how should it teach vs to abhorre all enemies of the Crosse Atheists Papists Iewes and Pagans to whom it is eyther a stumbling block or foolishnesse yea all such as hold vpon a Christ in profession but farre from an humbled suffring and crucified Christ carrying themselues rather so in their haire fashions and oathes the loftinesse of their stomacks as if their Christ were rather some great Epicure Libertine or Champion of the world Fourthly If this death of the Lord Iesus be our satisfaction Vse 6 and the freedome from sinne and curse our pardon peace and Heauen where is the dwelling of our hearts vpon it the delight of our soules in it Commonly wee will weare our choise Iewell neerest our heart and why is this Iewell which cost the blood of the Sonne of God so farre off it Surely except this be our soules crowne more then the crowne of the aged are their children or the Ministers crowne his people or the husbands his deare wife not to speake of gold pleasures or outward welfare how can it bee well with vs If the perfection of loue be ioy and the perfecter the obiect is the greater the loue How is it that each base shadow of ioy can affect vs when this can not If our hope were heere onely in Christ of all others 1 Cor. 15.19 we were most miserable Nothing heere can keepe thee from misery what is then thy happinesse This satisfaction onely Let it be all in all to thee the seasoning of thy blessings supply of all wants if thou wert left as an owle in the desart Hab. 3.17 if no calf were left in the stall yet let God be thy saluation Let thy life be bound vp in it as Iacobs in Beniamin Fifthly and especially let the chiefe streame of this points Vse 7 vse be this To all Ministers to teach it and the people to apply it to themselues in all their feares yea the greatest agony yea death it selfe whatsoeuer thou forgoest hold this For Ministers let them remember their office as hee to Archippus and fulfill it Paul presses it compare 2 Cor. 5.21 with 20. Him that knew no sinne hee made sinne that wee might bee his righteousnesse And what of this We being Embassadors of God as if Christ by vs did entreate you so we vrge Bee reconciled to God Be no Idols non Preachers bee no Preachers of any thing before this Preach not with a veile as Moses stand with open face and hold this mirror to poore sinners that they may behold The Lord their righteousnesse 2 Cor. 3 1● If the worth of a

6.6 7. Ephes 2.1 1 Cor. 5.6 7. Q. What is the last benefit A. Glorification of the whole man after the Resurrection in Heauen Which is that ouerplus of Christs purchase and exceeds Adams happines Ephes 1.14 consisting in the partaking of that purchased possession of Glory and Immortality not of Paradise vpon earth but in the presence of GOD. This is that benefit which answers the perfection of Adam though farre aboue it for it shall bee a filling vp of the soule with the perfect Image of God in light and Holines and that by sight of the Glorified sence beholding God as he is and wholy transformed by the Mirror of his Maiesty to Glory so farre as our soule and body are capable of to the vttermost And this Benefit is the fulnes of the former It is the execution of the election of God for wee were chozen to Glory It s the perfection of our imperfect vnion in this life It s the end of our calling for wee are called to honor and immortality It s the fulnes of our Adoption for we haue onely heere the right but there the inheritance of sons It s also our finall Redemption and Sanctification because there all teares shall be wiped away and death shall be no more and we shall do the will of God as the Angels and be sanctified throughout in body 1. Cor. 2.9 1. Ioh. 3.2 soule and spirit without spot or blemish and so liue eternally See Scripture for it Rom. 8.30 Rom. 6. vlt. 2. Thess 1.7 8. Mat. 25. vlt. Col. 3 3 4. Q. You haue somewhat resolued mee about the Doctrine of this Article now conclude with the vse A. The vse is eyther particular touching euery of these or generall of them all together For the former I must be short for I am in a sea of matter Let it be vse of Examination whether Christ be ours or no. And first try it thus whether this rich treasure of Christ offred vs in the Gospell did euer affect our hearts and rauish them with his louelinesse The LORD wee see offers him not bare but with all his furniture which way so euer we looke we shall discerne his excellency He is one ●f ten thousand Can we make a song of our Beloued of his Head Cant. his Eyes Lockes Necke Body Feet and is hee more beautifull to vs then all beloueds else Surely else we were neuer truly married to him except for his sake euen our fathers house was despised When Eliezer came to Rebecca Gen. 24.53 to fetch her to be Isaacs wife he discoursed of his wealth cattell Siluer and Iewels ●nd for the purpose brought out his Gold bracelets and ornaments which Isaac sent her But what came of it did shee slight the offer No but went with thee messenger immediately If Gods Spokes-men in the bringing forth these benefits of Christ haue wonne vs thereby to go with them it is well Secondly seeing there is no man but will be ready to say yea try therefore againe thus No man is marryed to Christ except he haue his dowry to shew Our marriage to Christ is as the old marriages were wont to bee in which the husband brought the dowry 1. Sam. 18.25 A CHRIST without ● dowry is no husband All men say Christ is theirs but they remember not how God hath made him ours 1. Cor. 1.30 our wisedome righteousnes and the rest If wee can shew our marriage Ring beset with all these Iewels we may be beleeued Surely if euer God turned our face from Egypt to Canaan called vs by his voyce out of the world to himselfe if euer be made vs one with himselfe and our soules the Temples for himselfe to dwell and delight in the fruits of our vocation and vnion will discouer it Try them then in the feare of God If we be in Christ we are iustified Where is then that change of our feare and bondage into peace where is that deciding witnesse of his blood Heb. 12.13 14. Rom. 8.34 crying better thinge then that of Abel where is that courage that sayd If God iustify who shall condemne that boldnes of a debtor discharged by his Surety that can say I know the hardest I shall not perish I dare looke my creditor in the face Againe if we be in Christ we are reconciled Where is ioy and welfare then of heart Can a fauorite go in and out before his Prince without gladnes of heart Is it not well with him that he liues vnder the fauor of the King How shouldst thou be accepted and beloued of God and be so sad and as a stranger to this ioy why then are thy garments so darke And why are thy goings in and out thy duties thy prayers so few thy beholding of his face so seldome thy fayth so little set on worke for dayly pardon thy hand so shrunk vp in taking this golden Scepter by the end whē yet thou knowst the fauor thou hast will beare thee out Moreouer thou sayst Thou art an adopted Son of God in Christ Why Tit. Are al things thine as thou art Christs Christ Gods Canst thou say All things are pure to thee Is the wife in thy bosome thy children cattel seruants moouables house and land thine Hath the Lord of all giuen them in loue to thee as his Son or daughter Iob. Canst thou visit thine habitation with ioy Darest thou hope for Heauen as thine inheritance Canst thou pray with the spirit of a son that lookes to be supplied saying I am thine saue me hath the Spirit of Christ made thee to cal Abba to cry with grones not to be vttred Then thy boasting is not in vaine Try thy selfe both in these the rest Thou sayst thou art redeemed but prooue it also for if it be so then that bondage of thine to sinne and the lust thereof and that bondage by sin that keeps thee frō beleeuing is taken away in some measure Thy tongue is none of thy owne thy eyes eares feet members are bought with a price and the Lords yoke is sweet to thee And as thou a●t this redeemed one so is he thy Redeemer thy protector thy defence so that the floods of waters shall not come neere thy soule he will deliuer thee in sixe troubles and in seuen and his loue shall be thy banner and his buckler thy Couert so that neyther Sinne deuill nor gates of Hell shall preuaile against thee The like I might say of t●e rest But I shall haue occasion to touch them in their due place Onely I say Except Christ with his benefits be thine deceaue not thy selfe for he is not thine he and the spirit of these benefits go together and he who hath not the spirit of Christ is none of his Q. What is the other vse of this which you call Generall A. Manifold ●nd fi●st Inst ction to all Chr●● 〈◊〉 to ponder wisely this Article of the difference order and nature of these