Selected quad for the lemma: nation_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
nation_n	abraham_n	believe_v	promise_n	1,298	5	7.3770	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04190	Nazareth and Bethlehem, or, Israels portion in the sonne of Iesse. And, mankinds comfort from the weaker sexe Tvvo sermons preached in St Maryes Church in Oxford. By Thomas Iackson, Bachelour of Divinitie, and fellow of Corpus Christi College in Oxford.	Jackson, Thomas, 1579-1640.	1617 (1617)	STC 14314; ESTC S107487	41,136	80

betroathed vnto an husband yet was he never betroathed vnto any woman that no humane soule of what condition or sexe soever might haue occasion to dispaire of being eternally betroathed to him The end and issue of his admirable chastitie was to institute that supernaturall and sacred Polygamie which was perhaps by peculiar indulgence of divine dispensation legally foreshadowed in the multitude of Davids wiues or in the Polygamie of others from whom he descended Howsoever as the desolate hath more children then she that hath an husband so are the spouses of this chast and holy one more in number then the wiues and concubines of luxurious Salomon Hee is that everlasting bridegroome whose Courts no multiplicitie of consorts can pollute there is no soule so it bring faith for its dowrie but may be assuredly espowsed to him What was spoken of Eue in respect of Adam is true of all be they male or female that are once espowsed to him They are mēbers of his bodie and therefore cannnot bee cut off of his flesh and of his bones and being such there is no danger of any Nullitie they can never be divorced from him there is nothing that can diminish or estrange his loue Barrennesse by one womans child birth is now no more a reproach vnto the rest so they be not barrē in faith the childlesse are more deare to him than was Hannah to her husband Virginitie it selfe is become exceeding fruitfull by the fruit of the Virgins wombe And the Eunuch which in time past might not enter into the Congregation of the Lord hath now gotten a place and name in the house of God better then of sonnes and daughters for there is no name so deare and tender as the name of Spowse none so capable of everlasting habitation with the immortal king 24 But all this being granted that our Redeemer was made man of a woman who was both wife and virgin that hee himselfe made choice of single life these circumstances only minister hope to both sexes or states of life But he that was thus made and thus lived is the vndoubted heire and Lord of all things And what comfort can the destressed captiue the poore servant or bondslaue reape from his incarnation that is by nature the Sonne of God King of this world and Father of the world to come Surely as much as any other if not more so he brooke his estate with patience for it followes He was made vnder the Law c. 25 If such as were vnder the Law were as the Apostle often inculcates in bondage or in the state and condition of pupils or servants then questionlesse the Sonne of God in being made vnder the Law became a servāt for his present estate and condition that hee might make servants free men and sonnes of God And this reason is exprest by the Apostle in my text Besides this vnlesse the sonne of God had profest his obedience and service vnto the Law by being circumcised the eight day Men of Iewish progeny might haue beene tempted to doubt whether God had not set the badge or seale of circumcision vpon their nation as hee did his marke vpon Cain in token they should be vagabonds and fugitiues from his presence Indeed the greatest part of the circumcision proued Cains brethren in the event but that God did not by circumcision marke them to exile and slaughter is sufficiently manifested in that hee caused his only Sonne to be circumcised So then he is circumcised made vnder the law that such as were of the circumcision and vnder the law might haue full assurance he was sent forth to bee their redeemer Yet had he been conceiued in the same province wherein he was borne and circumcised the ten tribes or kingdome of Israel might well haue doubted whether Gods promises had not beene entailed vnto the tribe of Iuda whether their fore-Elders had not releast their interest in them and forespoken all their posterities hopes by that desperate and vnhappie speech which fell from them when they first revolted from Rehoboam What portion haue we in David neither haue wee inheritance in the sonne of Iesse 26 This or the like temptation vpon whatsoever ground conceiued wrought strongly with this people whilst they remained in captivitie and for this reason when God perswades them to returne with Iuda into the land of promise he is inforced to promise them by the Prophet Ieremie that the expected Messias for whose birth Micah had taken vp Bethlehem should be cōceiu'd made of a woman in the land of Israel To this purpose I haue heretofore out of this place expoūded that passage Ier. 31. Turne againe ô virgin of Israël c. For the Lord hath created a new thing not in the earth or wide world at randome but in thy land the female shall enclose the male His speech is ful and yet precise and warie for he was onely inclosed in the land of Israël and brought forth in Iuda 27 But the better right or title these circumstances of Christs conception birth or circumcision convey either to the kingdome of Israël or Iuda severally or iointly to the whole seed of Abraham after the flesh the lesse hope could wee Gentiles haue of any portion in the sonne of Iesse had not the Lord out of his infinite mercy wisdome made the covenant of life and blessing with Abraham before he tooke vpon him the marke of circumcision that is before there was any legall distinction betweene the Iew and Gentile This is a point so admirably prest by the great Apostle of the Gentiles for their comfort that it shall suffice me to quote some few passages of his comments vpon Moses narrations which I can never read without admiration and secret ioy of heart And the Scripture foreseeing that God would iustifie the heathen through faith preached before the Gospell vnto Abraham saying in thee shall all nations bee blessed So then they which be of faith shall bee blessed with faithfull Abraham As hee had said to the like purpose before Abraham beleeued in God and it was counted to him for righteousnesse Knowe yee therefore that they that be of faith the same are the children of Abraham The true issue or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of that great controversie between him his countrymē is whether Circumcision and observance of that Law whereby the Iew was distinguished from the Gentile or BELEEFE in Gods promises cōcerning the seed to come did make men sonnes of Abraham of blessing Our Apostles plea for BELEEFE is vnanswerable because Abraham by beleeuing God receaued the promises in the name and behoofe of the nations before he received the signe of circumcision which may hence be argued to bee no infallible signe of blessing in that it was imparted as well to Ismael Abrahams sonne according to the flesh as vnto Isaac who was the sonne of promise Much lesse could the observance of the law which was not giuen

he could haue done by his Almightie power but what in his wisdome was most fit and convenient for our redemption Now this wee say that by the eternall rules of equitie which God obserues in all his waies it was not onely convenient but necessarie though not for our instruction yet for our redemption sanctification that his sonne should be not only man but man made of a woman and our Apostle in saying thus saith a great deale more then if hee had said borne of a woman 9 Every man except the first man Adam is borne of a woman but no man besides the sonne of God by whom man and all things were made was made of a womā The mysteries contained in this manner of speech cannot bee duely valued or vnfolded without some explication of that peculiar reference which these words in the Apostles intent and meaning haue to the first creation of man and woman 10 And here I must intreat you of the weaker sexe to obserue with me that our Apostle aswell to put you in mind of that duty which you owe to your husbands as also to stirre vp your thankfulnesse towards God for your redemption still referres you to the maner of your mother Eues creation and transgression Two testimonies shall at this time suffice for the establishing of this truth both taken from our Apostles writings Of which the one best expounds the true force meaning of this phrase Made of a woman The other vnfolds the mysterie therein contained The former is 1. Cor. 11. v. 7. c. For a man indeed ought not to couer his head for asmuch as he is the image and glory of God but the woman is the glory of the man for the man is not of the woman but the woman of the man neither was the man created for the woman but the woman for the man Thus he deriues your subordination to your husbands from the first originall of your sexe this methode manner of instruction hee learned from our Saviour who resolued the difficultie proposed concerning divorce from the Canon or Institution of Matrimonie enacted by God with Adams consent and voice whilst Eue was formed Neverthelesse to qualifie and moderate this authoritie which the man by priority of creation hath over the womā the Apostle adds Neither is the man without the woman nor the woman without the man in the Lord for as the woman is of the man even so is the man also by the woman but all things of God The first woman then was made of the first man all men since haue come into the world by the woman but the sonne of God came not only by the woman but was made of the woman as the first woman was of the first man This great mystery was precisely fore told by the Prophet Ieremie though not so plainly as many at the first sight would obserue it The Lord hath created a new thing in the earth a woman shall compasse a man or the female shall inclose the male or man of strength It is called a new creation with reference to the first creation wherein the woman was inclosed in the man as here quite cōtrary the man is inclosed in the woman by the immediate hand of God conceau'd and borne without any concurrence of man as the first woman was brought forth out of the substance of man without the helpe or consort of a woman 11 The second place in our Apostles writings which truliest explicates the meaning of the mysterie contained here in my Text or in the place of Ieremie last cited and best sets forth the incomprehensible wisdome of Gods proceedings in the admirable worke of mans redemption is 1. Tim. 2.11 Let the woman learne in silence with all subiection but I suffer not a woman to teach nor to vsurpe authoritie over the man but to bee in silence Why is her vsurpation of authoritie over the mā so insufferable the reason in the next words is given in part from the order of her creation for Adam was first formed then Eue. This proues that she should haue beene vnder mans authoritie though neither he nor she had sinned But the principall reason why shee is put to silence especially in the Church is from the manner of her transgression in the verse following And Adam was not deceaved but the woman being deceaued was in the transgressiō Because she had boldly adventured to hold partly with the old serpent without her husbands leaue and contracted with so great danger to all mankind without his instructions because this done she tooke vpon her to be the serpents agent to bring over her husband whom shee was to counsell when her advice was demanded not to lead into the same combination therefore is this modestie and silence which the Apostle speakes of inioyned the whole sexe by way of punishmēt or at least to put them in minde of their mothers first transgression For Eues disease or surfeit of the forbidden fruit vntill God in his infinite wisdome found out a soveraigne remedie by the contrarie was more dangerous preiudicious to the whole sexe then Adams was to his sonnes This truth is included in the last clause of our Apostles discourse concerning this point 1. Tim. 2.15 Neverthelesse she shall be saued This adversatiue particle Neverthelesse supposeth a tacite obiection this or the like But is there no meanes left for Eues salvation as well as for Adams though she only were seduced by the serpent or shall not the woman which is in subiection be saued as wel as the man which hath authoritie over her Yes she shall be saued too but by what meanes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through child bearing but alasse what shall then become of the barren wombe or of her that beareth no children 12 Cornelius à lapide a late Iesuite would haue the paines of child birth to be in this place established as a Purgatorie without which this sexe could not enter into heauen Must then the excessiue or extraordinarie sufferings of some mothers supererrogate for other women that beare no children I shall not need to trouble my selfe with remouing this stone of offence which can stumble none but the daughters of the blind Church I will passe over it and proceed As this place of Timothie best expounds the words of my Text so may these words in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 best be expounded by another place in this Epistle wherein the Apostle discoursing of that promise of God to Abraham In thy seed shall all the nations of the earth be blessed excellently obserues what the matter circumstance of the text not the grammatical singularity of number doth necessarily inferre this is not spoken to his seed as of many but as of one and to thy seede which is Christ To comment therefore vpon St Paule by the analogie of his Comments vpon Moses hee saith not in this place the woman shall be saued through bearing of children as