Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	wonder_v	world_n	write_v	18	3	4.4897	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A42221	A defence of the catholick faith concerning the satisfaction of Christ written originally by the learned Hugo Grotius and now translated by W.H. ; a work very necessary in these times for the preventing of the growth of Socinianism.; Defensio fidei catholicae de satisfactione Christi. English	Grotius, Hugo, 1583-1645.	1692 (1692)	Wing G2107; ESTC R38772	124,091	303

and so it was observed in every Sacrifice no Sacrifice being otherways offered For which things it is said that the Beasts were brought that their lives might be offered for theirs Antonius the Hermite Epist 2. in which also the Father of Creatures being moved in his Bowels for our wound which could not be heled but by his goodness only sent his only Begotten to us that by our Bondage he might take the form of Bondage and deliver himself up for our sins And our very sins humbled him but by his stripes we all were healed Macarius Bishop of Jerusalem Lib. 2. Act. Concil Nicen. But he came a Saviour of all men and undertook for our sake in his own flesh the punishments that were due to our sins Athanasius concerning the Incarnation of the Word of God And because it was necessary that that which was due from all should at length be restored for it was due that all men should dye as I said before for which chiefly he came For this cause after his manifesting of his Divinity by his Works it remained that he should offer a Sacrifice for all having given the Temple of his own Body unto Death for all men that he might make all men unblameable and free from the ancient Transgression and might declare himself also to be more powerful than death having shewed his own body uncorruptible as a First-fruits of the Resurrection of all And presently For there was need of Death and there was need that Death should be for all that that which was due from all might be performed whence as I said before the Word because it was impossible that he should dye for he was Immortal took upon himself a Body that could dye that he might offer it as being his own instead of all men And that he suffering for all men by entring thereinto he might destroy him that had the power of Death that is the Devil and might deliver those that through fear of Death were subject to Bondage The Saviour of all men having died for us we that believe in Christ do not now dye the death as of old according to the threatning of the Law The same in the same place And by such a manner of death Salvation came to all men and all the Creation was redeemed this is the life of all And as a Sheep he gave his Body unto Death instead of all men for their Salvation The same upon the Passion and Cross of Christ But beholding the visibleness of the wickedness and that the Mortal Generation was not able to stand against Death nor able to suffer the punishment of their sins for the excessive greatness of the evil exceeded all punishment and seeing the goodness of his Father seeing also his own fitness and power For Christ is the power of God and the wisdom of God he was moved with love to Mankind and pitying our weakness he cloathed himself therewith for he himself as saith the Prophet took our Infirmities and carried our Diseases and pitying our Mortality cloathed himself therewith for Paul saith He humbled himself unto death and that the death of the Cross and seeing the impossibility of our bearing the punishment took it upon himself For Christ became a Curse for us and so being compassed about and cloathed with Humane Nature by himself brought us to the Father that he himself suffering may make mans suffering to be without damage and may exchange small things for great Hilarius Pictaviensis on cap. 14. Matth. in the Hymn on the Epiphany Jesus hath forth shin'd The gracious Redeemer of all Mankind Blest John with fear doth shiver To dip him in the River Whose Blood is able to purge out The sins of all the world throughout Optatus Milevitanus concerning the Schism of the Donatists against Parmenianus lib. 3. When ye say redeem your souls whence bought ye them that ye may sell them Who is that Angel who makes a fair of souls which the Devil possessed before his coming Christ the Saviour redeemed these with his Blood according as the Apostle said Ye are bought with a price for it is evident that all men were redeemed by the Blood of Christ Victor Antiochenus on the fifteenth Chapter of Mark. And wherefore sayest thou was the Lord and Maker of all things made Man for our sakes and suffered so much reproach and so great punishments He was made like unto us and took our Miseries and our Crosses upon himself that he might raise up our Nature that was fallen down by sin and might again restore it unto its ancient degree of Dignity Therefore the Advantages that have redounded unto us by his Torments are very many for he paid our Debts for us he bore our sins he both lamented and sighed for our sake Cyrillus of Jerusalem Catechis 13. But he set free all that were kept in Bondage under sin and redeemed the whole World of Mankind And you need not wonder that the whole World was redeemed for he was not a meer man but the only begotten Son of God who died for them And verily the sin of one man Adam was effectual to bring death upon the World But if Death reigned over the World by the sin of one man how much more shall life reign by the Righteousness of one man And if then they were thrown out of Paradise for the Tree of Food verily now by the Tree of Jesus Believers shall more easily enter into Paradise If the first man that was formed of the Earth brought Death upon the World certainly it must needs be that he that formed him of the Earth being Life himself should bring Eternal Life If Phinehas being zealous against the Evil-doer caused the Anger of God to cease doth not Jesus who slew not another but delivered up himself the Price of our Redemption take away the Anger of God that was provoked against men Basilius Homil. on Psalm 48. One thing was found that was worthy of all together which was given for the price of the Redemption of our Souls the holy and precious Blood of our Lord Jesus Christ Gregor Nazianz. in the two and fortieth Oration which is the second on the Paschal Lamb. That great thing and unsacrificeable that I may so speak in respect of the first Nature was mingled with Legal Sacrifices and not for a small part of the World nor for a little time but for all the World and it eternized the Purification The same in the same place A few drops of Blood renew the Creation of the whole World and they have united and gathered all men into one Body And in the same Oration It is therefore requisite to search into the Matter and Doctrine which hath been neglected by many but by me hath been very diligently searched after For unto whom was that great and much celebrated Blood of God and the High-Priest and the Sacrifice poured forth and upon what account for we were kept in Bondange by that wicked one under sin and

the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to remove from himself so a Tree le ts go the Bark remittit librum a Horsman le ts go the Bridle so the Ears are remitted aures remittuntur and by translation custodia custody disciplina discipline animus the mind and in many places remitti and intendi are opposite Hence the Debt is said remitti when there is no account made of it and so Punishment Neither is that word applied to Punishment for Debt nor to Debt for Punishment but to both for another thing in which those agree with one another It may be added that in some sense it may be said that Punishment is owing to a man not properly because no man here is really a Creditor but for some resemblance For because as the Creditor hath power of exacting the Debt that is due to him so the Governor hath power of punishing and the Accuser of requiring Punishment Therefore sometimes we are said catachrestically to owe Punishment either to a Governor as to God or to an Accuser as to the Devil though neither is the Devil injured if Punishment is not inflicted on a man neither doth it consist with the Justice of God to remit in infinitum infinitely any kind of Punishment neither of which can have place in real Creditors CHAP. III. Of what manner is the Act of God in this Business and it is shewed that it is a Relaxation of the Law or Dispensation THE Part which God undertakes in this Business having been examined it will be easie to give some Name to the Act it self And first because God is here to be looked upon as we have proved as a Governor it follows that this Act is an Act of Jurisdiction generally so called Whence it follows that the Discourse is not here of Acceptilation taking a Debt for paid as Socinus thinks for that is not an Act of Jurisdiction That its own Genus may be more nearly attributed unto this Act the Act it self may be considered either with relation to the Divine Sanction or as Modern Lawyers speak the Penal Law or without that relation which we therefore add because though no Law had expressed Punishment yet naturally the Human Act it self whether having an intrins●…al pravity from the unchangable nature of the thing or also extrinsical for the contrary Command of God for that very Cause deserves some Punishment and that a heavy one that is it was just that man being a sinner should be punished If we consider it thus the Act of God of which we treat will be the Punishment of one to procure freedom from punishment to another concerning the Justice of which Act we shall presently discourse But if furthermore we look back to the Sanction or the Penal Act the Act it self will be a way to Indulgence or a Moderation of the same Law which Indulgence at this day we call Dispensation which may be defined an Act of a Superior whereby the Obligation of a standing Law about certain Persons or Things is taken away This is the Sanction Man eating of the forbidden fruit shall surely dye Gen. 2.17 where by one kind of sin every kind of sin is signified as the same Law expresseth being more clearly explained Cursed is he that continueth not in all the Precepts of the Law Dur. 27.26 Gal. 3.10 But by the word Death and Curse in these places we understand chiefly Eternal Death Therefore it is the same sense as if the Law had been expressed after this manner Let every man sinning bear the Punishment of Eternal Death Therefore there is not here the Execution of that Law for if God should have executed the Law no sinner could have been saved from the Punishment of Eternal Death But now we know that there is no Condemnation to them that believe because they are delivered from Death Rom. 8.2 Gal. 3.31 Moreover this act is not an Abrogation of the Law for a Law that is abrogated hath no power of binding But Unbelievers are yet subject to the same Law Therefore it is writtten that the wrath of God abides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on them that believe not Joh. 3.36 and that the wrath of God comes upon them to the uttermost 1 Thess 2.16 Also the Interpretation of the Law is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to Moderation for that Interpretation shews that some Fact or Person hath not been comprehended under the Obligation of the Law as the Works of Religion and Mercy were never comprehended under the forbidding of working on the Sabbath Matth. 12.5 and 6. But all men as having been shut up under sin Rom. 11.32 Gal. 3.22 yea those also that are delivered by nature or of themselves are the Sons of Wrath Eph. 2.3 that is they were obliged to the Sanction of the Law therefore the Obligation is not declared to be none But this is the business that that Obligation which was may be taken away that is that there may be a Relaxation or Dispensation of the Law Here it may be asked Whether that Penal Law is relaxable For there are some Laws unrelaxable either absolutely or upon Conditition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The absolutely unrelaxable are those of which the opposite contains an immutable pravity in it self by reason of the nature of the thing it self As for Example the Law which forbids Perjury and bearing false Witness against a Neighbour for as we say that God cannot lie Hebr. 6.18 or deny himself 2. Tim. 3.13 so no less rightly shall we say That God cannot do or approve evil Actions or grant a power to do them But Laws unrelaxable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon Supposition are those that are made by a definite Decree which the Scripture calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unchangableness or unrepentableness of Will such as is the Law of damning them that are not willing to believe in Christ Hebr. 3.18 but all Positive Laws are absolutely relaxable neither should men fly to an hypothetical necessity by a definite Decree when there is no sign appearing of such a Decree But that some are affraid lest if we grant that we do an injury to God as if we made him mutable in that they are greatly deceived for the Law is not something Internal in God or the very Will of God but a certain Effect of his Will But it is very certain that the Effects of the Divine Will are mutable neither doth God in promulgating a Positive Law which he would at sometime relax signifie that he willeth another thing than he really willeth For God seriously sheweth that he wills that the Law should be ratified and oblige yet retaining the power of relaxing which is joyned to Positive Law of its own nature neither can it be understood by any sign to be abdicated of God Verily it is another thing if there adhere to a Po-Positive Law either an Oath or Promise both of which are observed Hebr. 6.18 for an Oath