Selected quad for the lemma: law_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
law_n	gain_v	jew_n	weak_a	10,116	5	11.7630	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A41481	Apolytrōsis apolytrōseōs, or, Redemption redeemed wherein the most glorious work of the redemption of the world by Jesus Christ is ... vindicated and asserted ... : together with a ... discussion of the great questions ... concerning election & reprobation ... : with three tables annexed for the readers accommodation / by John Goodvvin ...	Goodwin, John, 1594?-1665.	1651 (1651)	Wing G1149; ESTC R487	891,336	626

to the highest pitch of impiety betrayed and crucified the Lord the Saviour who vouchsafed to come down to the Earth FOR THE SALVATION OF ALL MEN Afterwards He calls Judas the Betrayer of HIS Master and SAVIOVR b Quapropter pro eorum salute proprio filio non parcens pater tradidit eum in Mortem vt per Mortem filij sui destructo eo qui habebat Mortis imperium hoc est Diabolo redimeret omnes qui ab eo captivitatis vinculo tenebātur Didym l. 3. de Spiritu S. Et mox de Judaeis loquens Ad impietatis culmen egressi Dominū Salvatorem qui pro cunctorum Salute descendere dignatus suerat ad terras prodiderunt crucifixerunt c. Posteà Judam proditorē Magistri Salvatoris sui vocat Basil sirnamed the Great about the same time or not long after judged it a point of faithfulness unto Him whose Embassador He was to concur with his fellows in the same Doctrine What saith He could Man give of so much value for the Redemption of His Soul Yet was there found for ALL MEN TOGETHER one worthy Price of the Blood of our Lord Jesus Christ which He shed or poured out FOR US ALL. Soon after If we consider His Kindness and Love to us He calleth us Brethren and descendeth to the Nature of Man who gave Himself a Propitiation FOR THE WHOLE WORLD and not for Himself c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paulo ante 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basilius M. in Psal 48. In another place He saith David Prophetically foreseeing the future grace of the lovi●g kindness of the Lord towards Men saith that it is meet to serve and love Him who hath bestowed such and so great a benefit upon Mankinde that He hath not spared his own Son but hath delivered Him up FOR ALL MEN d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basilius M. in Psal 61. More Testimonies from this Author are at hand if need be Gregory Nyssen Brother to the last-named Father stands by his Brother in the pre-asserted Doctrine saying that as the beginning of Death being first onely in one passed through the whole Nature of Man in like manner the beginning of the Resurrection by means of one extendeth it self unto the WHOLE NATVRE of Man e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Nyss Orat. Catechet c. 16. etiam c. 22. 23. More plainly in another place He speaking of Christ sanctifieth unto God and the Father not onely the first born of Men but even the WHOLE TRIBE or generation of Mankind by means of the first-fruits of our lump being in Him that is by means of that flesh which He took of us enlivened with a rational or intellectual Soul whereby he did as it were leaven the WHOLE MASS or concretion of the essence or substance of Mankind with Holiness f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Nyssen De occursu Domini c. circa medium Gregory Nazianzen another great light burning and shining in the House §. 5. of the living God the Church about these times gave forth the light of the same Doctrine in his Ministry Speaking of Christ He saith To the Jews He becomes as a Jew that He may gain the Jews To those that are under the Law as one under the Law that He might redeem those that were under the Law To the weak He became as weak that He might save those that were weak He is made all things unto ALL MEN tha● He may win or gain to Himself ALL MEN g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Nazian Orat. 31. In initio In another place he saith There is no matter of wonder like unto that of my Salvation a few drops of blood refashioning the WHOLE WORLD and like that which causeth the coagulation of milk knitting and gathering us together in one WITH ALL MEN h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Nazian Orat. 42. paulò ante finem Elsewhere in His Christian Poems He speaketh to this effect From one we all proceed we all one Breath Breathe out to one we all incline God unto all alike His Birth His Death His Resurrection and Heav'n doth consign i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem Carm. 3. Praecept ad Virgin Epiphanius a little before the two last named Gregories writing against Heresies asserteth the Doctrine we contend for as Orthodox First saith he speaking of Christ He offered himself that he might discharge the sacrificing of the Old Testament presenting unto God a more perfect living Sacrifice for all the World Afterwards How vain and bootless is all the understanding that accompanieth Heresie for they Heretiques even deny their own Lord that bought THEM with His own Blood k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiph. adversus Haereses l. 2. t. 1. Haeresi 55. Et posteà 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tertullian who lived in the Age next before the last-mentioned Authors though in some other Points he declined the Judgment of his Orthodox Predecessors yet in the Doctrine under enquiry he was one spirit with them What saith he speaking of the wood by the casting of which into the water the Prophet Elisha caused the iron to swim which was sunk is more manifest then the Sacrament or mystical signification of this wood As namely that the hardness of this World meaning the obdurate World it self being sunk in the depth of Error is by the wood of Christ that is of His Passion delivered or recovered in Baptism that so that which long since perished by wood or by a tree in Adam might be restored by the wood or tree of Christ A little after applying unto Christ the story of Isaac carrying the wood wherewith he was to have been offered had not God recalled the Command given to Abraham on this behalf and of the Ram caught by the horns in a thicket which was offered he doth it in words to this effect Christ in His own time carryed His wood upon His shoulders sticking or hanging upon the Horns of the Cross having his Head compassed about with a Crown of Thorns For it became Him to be made a SACRIFICE FOR ALL NATIONS and afterwards he saith that He was made a Sacrifice or Offering in or through all things FOR US ALL l Quid manifestius hujus ligni Sacramento quòd duritia hujus seouli mersa in profundo erroris à ligno Christi id est passionis ejus in Baptismo liberatur vt quod perierat olim per lignum in Adam id restitueretur per lignum Christi Tertul. Adversus Judaeos c. 13. Et mox Et Christus suis temporibus lignum humeris suis portavit inhaerens cornibus crucis coronâ spineâ in capite ejus circundatâ Hunc enim oportebat pro omnibus gentibus fieri Sacrificium Et posteà Sed Jesus ille Christus Dei Patris Sūmus Sacerdos qui primo adventu suo humanâ formâ passibilis venit in humilitate usque ad Passionem ipse etiam

by all Divines That God willeth nothing in time b Deus potest nihil velle in tempore Deus non potest non habere volitionem quam habet Non potest habere volitionem quam non habet Daven Animadversions c. p. 484 but all things in or from Eternity Now there is the same reason or consideration of His Foreknowledg which there is of His Will As He willeth nothing in time so neither doth He foreknow or foresee any thing in time His foreseeing of things being nothing really but Himself as all His Actions are it must needs be as ancient as Himself and co-eternal with Himself So likewise that Act of His whereby He gives or imparts any thing unto men though the gift it self given by it doth not come to the hands of men or to be received by men until such or such a time yet this Act it self of His was from Eternity c See this argued at large fully cleared Cap. 4. Sec. 14 15 c. and consequently is not capable of being foreseen by God because it was as ancient as any foresight or foreknowledg in God yea as God Himself And for the sad event or consequent of this action or gift of His unto men though He may in a sence formerly declared d Cap. 2. Sect. 2. 6. be said to foresee it because it hapneth in time yet in as much as that act passed from Him from Eternity and so was from Eternity irreversible by which the gift or gifts sorting to so sad an event in the Receiver were conferred upon Him in time there is no Reason nor colour of Reason why He should be thought to give such gifts being in themselves good and worthy His infinite goodness out of any whit the less love grace or mercy towards Him who receiveth them because He foresaw after His manner of foreseeing that they would be abused by Him to His harm especially considering that it was not in his Power I mean in the Power of God to have done more towards the preventing of such an abuse of them by such a man then He did It cannot be thought but that God did foresee that the Jews of old would mock His Messengers and despise His Words and mis-use His Prophets until His Wrath arose against them and till there was no remedy yet the vouchsafement of these means of Grace and of Repentance the sending of his Messengers Words and Prophets unto them is expresly attributed unto his Compassion i. e. his love of pity or benevolousness of affection towards them And the Lord God of their Fathers sent to them by His Messengers rising up betimes and sending BECAVSE HE HAD COMPASSION ON HIS PEOPLE and on His dwelling place 2 Chron. 36. 15 16. In like manner our Saviour certainly foresaw that Jerusalem afterwards would not understand or accept of the things of Her peace the means of her safety and preservation yet he ascribes the vouchsafement of them unto her unto a genuine tenderness of love and care in him towards her and her children O Jerusalem Jerusalem thou that killest the Prophets and stonest them that are sent unto thee how often would I have gathered thy Children together as an Hen gathereth Her Chickens under Her wing and ye would not Mat. 23. 37. But is it not it is like you will demand in the Power of God absolutely §. 15. to prevent the abuse of those good gifts of his we speak of by the Receivers and consequently to do more towards the preventing of this abuse then he doth I answer No both Reason and Religion which yet is nothing but Reason in her exaltation teach us to judg and say that it is not in the Power of God to prevent the abuse of those good gifts we speak of in the Receivers otherwise then now he doth prevent it viz. by affording sufficient means unto them for the prevention of it this I say neither was nor is according to the sound Principles both of Reason and Religion any whit more in the Power of God to do then it is in his Power to lye deceive oppress or do any other thing most unworthy of him For he that is Omnipotent must needs be Omniprudent also and he that is Omniprudent cannot do any thing in the least degree repugnant to the most rigid and district Principles of the most perfect Wisdom and Prudence that is We see it amongst men that the wiser any man is in reality and truth so much the less liberty or Power he hath to do any thing contrary to the Laws and Dictates of true Wisdom and the weaker and more defective any man is in this Wisdom the more liberty and Power he hath to do foolishly or uncomely What was it that made Joseph unable to commit that great wickedness whereunto he was sollicited by his Mistress How CAN I do this great wickedness saith he a Gen. 39. 9. meaning that he COVLD not do it whereas doubtless there were men enough in the World that both could and would have done such a thing as that though he COVLD not So what was it that made Paul unable to do any thing against the Truth and able onely to act for the Truth For we saith he can do nothing against the Truth but for the Truth b 2 Cor. 13. 8 Whereas there were and are at this day thousands in the World able i. e. at liberty in their Wills and Consciences to act ten times more against the Truth then for the Truth The true Reason why neither of these men had any Power were not able to do those unworthy things which a thousand other men had Power enough to do was because they had so much true Wisdom in them above other men which would not suffer them to do such unseemly and unworthy things And generally we finde it that the more knowingly and prudently consciencious men or women are the more they are bound up in themselves and have so much the less liberty or Power to do things that are uncomely then other men So then God being infinitely more wise and that with the truest and best Wisdom that can be imagined then the wisest of men must needs in a way of Reason be conceived to be more bound up in Himself to have less liberty or Power to do any thing contrary to any Rule Dictate or Principle of the most exquisite Wisdom that is then any creature whatsoever whether Men or Angels The Apostle as is well known breaks forth in an holy kinde of astonishment upon his Contemplation of the Wisdom and Knowledg of God O the depths of the riches both of the Wisdom and Knowledg of God! How unsearchable are His Judgments meaning that for matter of Wisdom and Knowledg by which they are ordered managed and administred they are unsearchable viz. to the bottom or in respect of all the strains or variety of Wisdom that are in them and his ways in respect of the numberless