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	isaac_n	jacob_n	1,293	5	8.3711	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A67406	The resurrection asserted in a sermon preached to the University of Oxford on Easter-day, 1679 / by John Wallis ...	Wallis, John, 1616-1703.	1679 (1679)	Wing W602; ESTC R18038	24,852	41

〈◊〉 〈◊〉 〈◊〉 good Dispositions or well-meaning people Expounding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good-natured persons and easy to be imposed upon Like as in that other Verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 slow-bellies are usually interpreted as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gluttons We are not therefore to Hold Parly with them as Eve with the Serpent But rather as the Apostle directs they are to be Rebuked sharply that they may be sound in the Faith their Mo●thes to be stopped that they subvert not whole Houses and that their Folly proceed no further A second thing that I here observe is this That the Promise of a glorious Resurrect●on concerns not Vs onely But the Fathers also before Christ. We are not to think that They had onely Promises of Temporal things but of Eternal also Christ is the First-fruits of those that Slept for the time past as well of those that were to sleep for the time to come 'T is true The Mystery which had been Hidden from Ages and Generations is now made Manifest to the Saints It is now more clearly Reveiled then before it was And Christ is the Mediator of a Better Covenant than that delivered by Moses established upon Better Promises Better as to the way of Administration and the clearness of Discovery but the same as to the Substance of the Things Promised Christ as to this is the same Yesterday and To day and for Ever 'T is the same Faith by which the Elders obtained a good Report and Enoch was Translated that he did not see Death By which We beleeve to the saving of our souls And St. Paul proves Rom. 4. that We are Justifyed by Faith Because Abraham and David were so Justified Nor was this unknow'n to the Jewish Church For though the Sadduces denyed the Resurrection Yet they were herein Singular The Pharisees Professed it with the rest of the Jews Search the Scriptures sayth Christ to the Jews for in them yee think to have Eternal Life And St Paul frequently from Moses and the Prophets and from the Promise made to the Fathers argues the Point of the Resurrection And our Saviour himself after his Resurrection first to the Two Disciples going to Emmans and then to the Eleven at Jerusalem doth from Moses and the Pr●phets and the Psalmes and all the Scriptures make it Evident That thus it behoved Christ to suffer and to Rise from the Dead the third day and that Repentance and Remission of sins should be prea●hed in his name among all Nations And before that he proves to the Sadduces the Doctrine of the Resurrection from that of God to Moses I am the God of Abraham and of Isaac and of Jacob and that they did therefore Erre because they Knew not the Scriptures nor the Power of God Which he would not have sayd had not the Doctrine of the Resurrection been taught in the scriptures that then were that is those of the Old Testament So that the Socinians without allowing that Christ is God indeed if at lest they will but allow That he is a Good Man and a Wise man one who did understand the Consequence of an Argument and did not designe purposely to impose upon us must needs acknowledge That the Doctrine of the Resurrection was taught in the Scriptures of the Old Testament for sure it is that Christ thought so and That the Promises made to the Fathers were not onely Promises of Temporal things but of Eternal Life They may as well say That the Threatning to Adam In the day that thou Eatest thereof thou shalt Dy the Death was meant onely of a Temporal Death and then surely God would not Punish beyond what he Threatned Contrary to which St. Jude tells us that those Before Christ as well as since do suffer the vengeance of Eternal Fire The Third and last thing which I here observe is this That the Rewards and Punishments of another Life do concern us not onely as to our Personal capacities but as to our Relative and Politick capacities also As we are Incorporated into Kingdomes Cities Families and other Societies We must all appear before the Judgment Seat of Christ to receive according to the things done in the Body whether Good or Bad. Whatsoever is done in the Body in whatsoever Capacity It may be Objected That Kingdomes and Cities and Bodies Politick shal not in that Capacity rise againe And therefore cannot in that capacity be Punished or Rewarded And consequently God being equally obliged to punish the sins of Societies as of single Persons he is obliged in this World to punish the sins of Societies and to reward their good acts since that hereafter it cannot be done But this Argument I take to have more in it of Witt and Rhetorick than of Logick or sound Divinity and would do better in a Poem or Panegyrick than in a Sermon For by the same reason we may as well say That the sins of Father and Child of Master and servant of Husband and Wife must be Allways Punished in this Life and in this onely Because that in the Resurrection they do neither Marry nor are Given in Marriage For Oeconomical Relations shall then cease as well as Political If it be said That these Relations are but Relations between single Persons not Societies and therefore the Sins thereof may in those Persons be Punished I say that this doth not alter the case at all For beside that this is not Universal For a Father may have many Children and may sin against his whole Posterity to the Third and Fourth Generation and a Lord or Master may have many Servants and may Sin against his whole Family and a man may be Servant to a Society as well as to a single Person Beside this I say If this Exception were cogent we might thence as well conclude That Kings because single Persons may hereafter be punished for Oppressing their Subjects and that Eternally but the States in an Aristocrary are punishable onely in this World and but with Temporal Punishments because These are a Collective Body And it would hence follow likewise That the greatest Villanies of Societies are at lest one degree below that of the Papists Venial sins For I presume the Jesuites themselves will not say that their whole Societie shall in that capacity be punished in Hell not yet in Purgatory for the greatest Villanies by them committed as a Socie●y But Venial Sins they acknowledge to be punished at lest in Purgatory though not in Hell And by this means also the greatest number of Sins and those the most Hainous would as to another World remain Unpunished and good Actions Unrewarded For much the greater number of Actions and the most considerable are those of persons in their Relative Capacities