Selected quad for the lemma: law_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
law_n	sin_n	transgress_v	transgression_n	6,224	5	10.7950	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47531	Annotations upon some difficult texts in all the books of the New Testament by Sr. Norton Knatchbull ...; Animadversiones in libros Novi Testamenti. English	Knatchbull, Norton, Sir, 1602-1685.; J. L.; Walker, Thomas, 1658 or 9-1716.	1693 (1693)	Wing K672; ESTC R4721	170,612	336

〈◊〉 with Suidas are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad misericordiam propensi such as are very prone to mercy And in Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Qui non rogatus bona sua largitur citra invidiam Who bestows his goods unaskt without grudging 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Theocritus saith of Menalcas So that Good is a complex word that hath several meanings it signifieth Courteous or kind merciful or liberal and such is a friend in all respects and for such a friend perhaps some would dare to die as some rare examples tell us or perhaps Good may be taken here as personally good to such a man and such a one is properly a friend Let a man be never so just or righteous there 's none will lay down his life for him but for such a one as hath been good to me as my friend hath been perhaps for such a one I shall dare to die and farther reacheth not the love of man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. No man hath Greater love then this that he lay down his life for his friend Joh. c. 15. v. 13. But God commendeth his love to us in that while we were yet sinners that is enemies Christ died for us This is the love which exceedeth knowledge Eph. c. 3. v. 19. V. 12 13 14. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In most Interpreters you have in this place an Anantopodoton that is a deficiency in the reddition of the sense a sicut without a sic which ought by all means to be avoided if without violence to the Text it possibly may Nor can I assent to those who to prevent the inconvenience of an Anantopodosis would have the 18 and 19 verses answer to the 12. which seems to me too constrainedly forc't I rather approve their judgments who Translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a frequent Metathesis ita quoque so also as the Old Latin Interpreter of Chrysostom the Syriack and Arabick read or etiam ita even so by which version there is no wrong either to the construction or the sense but all is whole taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only in the redditive and not in the copulative sense as it is in the Lords prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ut in coelo etiam in terra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Propterea sicut per unum hominem peccatum in mundum introiit per peccatum mors etiam ita mors in omnes homines pertransiit eo quòd omnes peccaverunt Therefore as by one man sin entred into the world and by sin death even so death passeth upon all men for that all have sinned For until the Law that is before the Law sin was in the world That sin was in the world before the Law seems to be the main thing that the Apostle here laboureth to prove that he might meet with the tacite or implied objection of those who probably did deny that all men were sinners and the enemies of God as he had before affirmed v. 8. and therefore did Sophistically argue that Christ died not for all because sin is the transgression of the Law but they which had no Law could not transgress that which they had not for the Law was from Moses Joh. c. 1. v. 17. To meet therefore with their objection he useth this argument As by one man sin entred into the world and by sin death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For this very reason Even so is death passed upon all men for that all have sinned none excepted So that it appears most certainly true that from the fall of Adam to the Law given by Moses for he speaks of no other Law throughout the whole Epistle sin was in the world But it is farther objected that sin is not imputed where there is no Law for the Law worketh wrath c. 4. v. 5. To which he gives no other answer but an implicit one the same in effect which he gave before Immo for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I conceive is to be rendred here Regnavit mors ab Adam c. Yea death reigned from Adam to Moses therefore was sin not only in the world before the Law but also imputed before the Law Their dying was an argument not only that they had sinned but that also their sin was imputed for the wages of sin is death and therefore because death hath passed on all men it s necessarily determined that all have sinned and so become obnoxious to the punishment of death even they who had not sinned after the similitude of Adams transgression for death reigned on very Infants who sinned not actually as Adam did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is the type of man to come to wit of all mankind For Adam did in his person represent all the Race of men which were to spring from his loyns And in this regard and sense Adam seems to me most fitly to be stiled in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The type of man which is to come I acknowledge all Interpreters elder and later understand Christ to be him that was to come but I see no cogency in the Text to bind my Faith to that interpretation but rather arguments to disswade it For truly if we speak in a proper sense Adam cannot be said to be the type of Christ For a type is the express Image or Figure of the thing it represents 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respondet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut sigillo cera the type answereth to the antitype as the wax unto the seal It is absolutely necessary that the type of that which is good be good it self and the type of that which is evil must be evil otherwise it cannot be a type It is the sence of Chrysostom in his Comment on the Epistle to the Hebrews c. 9. v. 23. Neither is there any will say that Adam is a true and proper type of Christ but that he is so only per antithesim or analogiam by opposition of contraries or proportion or by some intricate distinction such as is that of Origen's Juxta genus constare similitudinem juxta speciem repugnantiam esse That there is a similitude as to the Genus a repugnancy as to the species Whereas Adam is properly truly and significantly I may add aptly and appositly to this place said to be the type of his off-spring which was to come from his loins and which he did so virtually represent in his person as that by his sin they all became obnoxious to sin and death And from these words thus expounded is formed as strong an argument for Original sin as from any Text of Scripture Neither do I seem to be altogether without witness I have the Aethiopick Version or Paraphrase for me The words whereof in Latin are these Veruntamen dominata est mors propterea ab Adamo usque ad Mosem tam in

the foundation of a Seed c. which was to be as it follows in the next verse As the stars of heaven for multitude and as the sand which is by the sea shore innumerable in which all the families of the earth were to be blessed for of that Seed wherewith she became then with Child came Jesus Christ the Saviour of the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Foundation of the world Revel c. 13. v. 8. and c. 17. v. 8. and elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur cum res aliqua sumit exordium c. Hieron it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when any thing takes its beginning But by what Phylosophy Logick Grammar or Dictionary it can be possibly Translated that she received strength to conceive a Seed I confess is beyond my learning or capacity Why it should be therefore so universally accepted I cannot but wonder whenas the sense as now Translated is so proper and the use of the word so fit and common V. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tentati sunt Were tempted As Job Schol. Graec. as Abraham and Isaac Theodoret. But our late Writers as also some of the Ancient are of another opinion and therefore say that the word is crept into the Text imperitia amanuensis by the unskilfulness of the Transcriber or that it is not written as it should be either by the oversight of the Apostle or the Scribe For because it would be a Tautology to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were tempted when immediately before t is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they had trials or temptations of cruel mockings and scourgings c. and because there are words of each hand denoting some kind of death they think it probable either that the word should not be read at all as it is omitted by Chrysostom the Syriack and Aethiopick Interpreters and others or that if it be read it ought to be understood in some notion whereof there was no mention made before and which signifies some kind of death And from hence some have been moved to read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were burned But if there be any leave for conjecture perhaps it should have been rather written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They were stoned they were sawn asunder they were pierced through a kind of death so known in those days either by Spear or Stake that it is scarce to be believed that the Apostle in this place could possibly escape it when he reckons up so many several kinds of death which the Christians in those times and the Prophets of old suffered for the Faith among which Nicephorus and Eusebius out of the Writings of Dionysius of the Martyrs of Alexandria mention the transverberation or piercing through of the bowels with stakes which with Phavorinus is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For anciently they thrust or pierced through malefactors striking a sharp stake through the back bone as they do fishes which are roasted on a spit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesyc and Suid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut transfigam turdos Aristoph and so verubus transfixa exta Ovid. and perhaps so meant Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transfixit verubus C. 12 v. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And to the bloud of sprinkling which speaketh better things then Abel as some or then that of Abel as others meaning the sprinkling or as some copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then is meant the bloud of Abel or as the Interlineary in our Polyglot Bible Sanguine aspersionis in the Ablative And then the meaning 's thus And to Jesus the Mediatour of the new covenant and who by his bloud of sprinkling speaketh better things then Abel But read you which way you please the sense is still the same And that is this That the Sacrifice or Oblation which Christ offered on the Cross by the sprinkling or effusion of his bloud did speak better things to the pacifying or atonement of the wrath of God then did the Sacrifice or Offering of Abel or then the bloud spake which Abel offered unto God for a Sacrifice which was a true type and of all the first of that Sacrifice which in the fulness of time Christ offered on the Cross by the effusion of his bloud and for this very thing because Abel the first of all men living offered an offering to the Lord of the firstlings of his flock whereby he testified his Faith in Christ to come and offer himself an oblation for the sins of the whole world doth God altogether seem to have respect to Abel and to his offering For by Faith is Abel said to have offered unto God a better Sacrifice then Cain c 11. v. 4. and for this Faiths sake did he obtain a Testimony that he was righteous When therefore that Sacrifice of Abel was but a type or shadow of that great sprinkling of bloud which taketh away the sins of the world it is no more to be compared with it which is the substance of the shadow then is a picture to be compared with the living person whom it represents Concerning which disproportion you may observe more c. 9. v. 13 14. and 23. So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place denotes nothing else but the rites and offerings of the Old Testament one example being put for all As if he should say The bloud of Christ speaks better things that is more available to the appeasing of the wrath of God for our sins then either Abel or Moses or all the Sacrifices and Oblations of all the Patriarchs That Christ his bloud was praefigured in the Sacrifice of Abel to be shed for the sins of all mankind and that the Patriarchs before the Law was given when they Sacrificed the bloud of beasts had a respect to the Saviour of the world I think there 's no Divine but doth assent to Modern or Ancient Instead of all I shall use but one Testimony thereto out of Eusebius Demonst lib 1. c. 10. where speaking of Noah and the rest of the Patriarchs before Moses he hath these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Anciently beloved of God foreseeing by a divine spirit that some extraordinary Sacrifice pretious in the sight of God would one day come to men that should expiate the sins of the whole world did in the mean while perform or act its signs and figures as Prophets typically expressing that which was to come But to say that the bloud of Christ speaks better things then the bloud of Abel which cries to heaven for vengeance to speak modestly agrees not with the scope of the place it having been the Apostles great labour to demonstrate how invalid the Ceremonies of the old Law were to acquire eternal life and how much in that respect the covenant of the New Testament was beyond that of the Old as is evidently apparent by the whole series