Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	beget_v	love_v	only_a	2,697	5	6.4558	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A46995	An exact collection of the works of Doctor Jackson ... such as were not published before : Christ exercising his everlasting priesthood ... or, a treatise of that knowledge of Christ which consists in the true estimate or experimental valuation of his death, resurrection, and exercise of his everlasting sacerdotal function ... : this estimate cannot rightly be made without a right understanding of the primeval state of Adam ...; Works. Selections. 1654	Jackson, Thomas, 1579-1640.; Oley, Barnabas, 1602-1686.	1654 (1654)	Wing J89; ESTC R33614	442,514	358

vel non esse That only in true Philosophie and Divinity is properly Contingent which heretofore so hath been as it might not have been or hereafter may as well not be as really be or come to passe So far then is that Vulgar but lately received opinion That nothing is Contingent save only in respect of Second Causes from all shew of Truth or Probability that all things indeed besides the Supreme Agent or Causes of Causes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are in respect of Him Contingent For HE alone being Absolutely Independently and Uncontrollably Free in all his Actions had an Absolute Freedom either to Create or not to Create this World as now it is an Absolute Freedom Likewise to endow Angels or men with such a Freedom as now they have that is a Power of Contingency in their Operations or rather of producing Effects Contingent that is such Effects as have been so produced by them as that they might not have been produced or may hereafter alwayes presupposing the Limitation or moderation of the Supreme Cause or Agent be produced or not produced 3. This kind of Freedom is of Two Sorts or rather hath two Branches It is either of meer Contradiction Free-Will of Two Sorts or of Contrariety Or in other Termes it is either Quoad Exercitium or Quoad Specificationem As for Example It is Free for us to walk or not to walk in the morning And if we resolve not to walk not determining what else to do this is Libertas Contradiction is or quoad Exercitium It is likewise Free for us to read or not to read And after we have resolved to read some Book or other it is Free for us to make choice of some Godly Treatise or of some Lascivious Pamphlet In choosing the one and refusing the other we are said to do Freely Libertate Contrarietatis or quoad Specificationem 4. All the Controversie amongst Divines is about the Second kind of Freedom which is opposed to Necessity About this the Question is Whether it be Common to every Rational or Intelligent Nature Or if in some Degree or other it be Common to all how far Communicable to every such Nature according to their several states or Conditions 5. Without prejudice to other Mens Opinions which we rather seek to Reconcile to be reconciled unto then to Contradict or to be Contradicted by them Our First Assertion shall be This. There is no Rational or Intelligent Nature but is Free according to the Second Kind of Freedom that is It is Freed from all Necessity of doing or not doing of what it doth or doth not in Respect of some Acts Operations or Objects This Assertion we take as granted out of the Grounds of Philosophie For this Freedom whereof we treat is one of the most Essential if not the very First and Radical Prerogative which Reason hath above Sense 6. Our second Assertion shall be This The most Excellent Intellectual Nature the very Excellency of Nature Essence and Intellection is not Free with this Freedom of Indifferencie or Option in respect of Every Object God Almighty himself is not Free with this kind of Freedom to Act or intend Good or Evil. The Infinity of his Transcendent Goodnesse or which is all one the Immensity of his All-Sufficiency absolutely exempts him from all Temptation or Possibility of intending harm to any of his Creatures which are capable of wrong In that he is the Infinite Fountain of Goodnesse Moral he cannot be the Author or Abetter of any thing which is Morally Evil Nay the very best Operation that can be ascribed to the Almighty Father to wit the Eternal Generation of his only Son is not Free in the Second but only in the Former Sense above mentioned He was begotten of the substance of his Father before all Worlds by Necessity more then Natural And He that from Eternity thus begat Him doth so infinitely and Eternally Love his only Begotten Son as he can never cease to Love Him or begin to hate Him So that the Almighty Himself in respect of his Love to his Only Son was never Free according to either Branch of Freedom mentioned to wit either with the Freedom of contrariety or contradiction But as the Apostle saith Of his own Will begot he Vs with the word of Truth We are his Sons by Adoption not by Nature nor by any Necessity Equivalent to that which is Natural It was more Free for him to adopt or not to adopt us then it is for any Father to appoint his Heirs or Executors or to Estate or dispossesse his Children 7. In as much as Goodnesse is the Essential Object of our heavenly Fathers most Holy Will it is most Essential and most Necessary to Him to Will nothing but that which is Good Yet is He not hereby either Essentially or necessarily tied to will This or That Particular Good All things that are truly Good were Created by Him Nor was it Necessary that he should Create these Particulars and no others Yea it was Free for him to create or not to create any thing at all So then within the Sphere of Goodnesse He is Liberum Agens An Agent most Free It was Free for him to create or not to create us It is Free for him to preserve or not preserve us yea to preserve or destroy us It is Free for him to Elect or not to Elect us or to destinate us to Life or Death Eternal He woundeth and he maketh whole He giveth Life and taketh it away at his pleasure He bringeth down unto the grave and raiseth up the Dead again ‖ Spiritus est ubi vult sua munera dividit u● vult Dat cui vult quod vult quantum vult tempore quo vult He Freely bestows his Blessings on whom he will when he will and in what measure he will It was Free for him to Decree or not to Decree any thing concerning us Nor hath he Decreed any thing for us or against us which may be prejudicial to his Eternal Liberty For if his supposed Decrees should Necessitate His Will in those Particulars wherein it was absolutely and from Eternity Free he should Freely make himself or his Will Mutable whereas we are bound to Believe that His Will is immutably Free or that the very Freedom of His Will is Immutable 8. No Agent Free in respect of All Every Rational Agent Free in respect of Somé Objects The Angelical Nature was created Free in respect of Good and Evil. Every Angel had a Twofold Power or Possibility One of continuing in Goodnesse or in the Way of Life Another of diverting from it to the Wayes of Death Satan and his Angels have lost all Freedom in respect of Goodnesse in the Wayes of Life but not all Freedom Simply For albeit they have no Possibility left them of doing or willing any Good yet have they manifold Possibilities of doing several Evils more Free to Sin then before They have brought

could wish that my self were accursed from Christ for my Brethren my kinsmen according to the flesh who are Israelites to whom pertaineth the Adoption the Glory and the Covenants and the giving of the Law and the Service of God and the promises whose are the Fathers and of whom as concerning the Flesh CHRIST came who is over all GOD blessed for ever Amen He concludes his sorrow as though he had still prayed for them whilest he sorrowed If it be further demanded what Peculiar occasion he had to be overtaken with these suddain Pangs of sorrow rather in this place the beginning of this ninth Chapter then any other the Special occasion as I intimated before was the present Opportunitie or necessitie of answering an Exception which from the Rejection of these Iews might have been taken against those confident Assertions wherewith He had concluded the former And being to anatomize their wounds for others instruction unto the quick the sight of their grievousnesse could not but make his heart to bleed 4. Against his former Assertions he saw the Gentile or Iew late converted would be ready thus to object If they of whom Christ according to the flesh came If They for whose miscarriage Christ in the dayes of his flesh was more sorrowfull then thou canst be yet They notwithstanding all these Prerogatives and peculiar Interests in Gods Promises are fallen away and utterly separated from God Where is the Infallibilitie of our assurance What is the ground of thy boasting that Neither death nor life nor things present nor things to come nor Angels nor Principalities nor Powers nor height nor depth nor any other creature shall be able to separate us from the love of God which is in Christ Jesus our Lord Rom. 8. 38 39. Have we any warrant thus to perswade our selves besides Gods Word any better Assurance then his Promise and seeing these Jews thy Country-men as thou often inculcates had both These in as ample manner and Form as we can expect if neither took effect in Them why may not Both want their effects in us With this Objection the Apostle if we duly mark the Closure of his protested sorrow for the Jews Fall directly meets ver 6. Not as though the word of God had taken none effect It was in his eye when he fell into the former Trance out of which awaked he falls in hand with it afresh again 5. The more often and more seriously we read the Doctrinal Part of this Epistle to the Romanes or of those other to the Galatians and the Hebrews the juster occasion we shall have alwaies to admire our Apostles skill as well in right applying the Typical Praenotions or Aenigmatical Portendments of the Old Testament to the Events in the New as also in making use of whatsoever by the Iews or any on their behalf could be Objected for establishing the truth which he maintained against them For Instance at this time take only The manner of his Retorting the former Objection wherein this whole Chapter and the other Two following are wholly spent The manner is thus It is true The Iews my kinsmen who had greater Interest in Gods Love and Promises then any people besides them hitherto have had as great as any after them can expect are become Cast-awaies But spend your thoughts not so much in wondering at this as in Considering that the only Cause of their Fall was no other then Ignorance of this Doctrine which I now teach being formerly taught by the Law and the Prophets Be ye not therefore Partakers with them in this their Error and so Gods Promises shall undoubtedly take effect in you for he hath ordained that their Fall shall be the means of your establishment The Ignorance of these his Country-men was not Ignorantia purae negationis but pravae dispositionis an Ignorance rooted in Carnal Pride the offspring of another Pernicious Error They thought it sufficient to salvation that they were Israelites and the seed of Abraham herein most grosly ignorant and more inexcusable then the Heathen seeing the Scripture had plainly given them to understand that They are not all Israel that are of Israel neither all Children that are of the seed of Abraham for Abraham had Ishmael and many other children besides Isaac and yet the Lord had said to Abraham In Isaac shall thy seed be called The Mystical or Evangelical sense of which words in our Apostles Exposition ver 8. is this They which are the children of the flesh these are not the children of God but the children of the Promise are accounted for The Seed The true and Orthodoxal Construction of this Apostolical Declaration upon Moses's words if we apply it unto the Romanes to whom or unto our selves for whose good he wrote it and referr it to the End by him intended and supposed throughout this whole Discourse is as much as if he had said Stand not ye upon the Prerogatives of the flesh as my rejected Country-men have done but betake your selves wholly to Gods Promises as Abraham did and ye shall undoubtedly remain the chosen seed of Abraham and Children of God His Assertion or Assurance is the same in effect with that of St John Chapt. 1. ver 12 13. As many as received him to them he gave power to be the sons of God even to them that believe on his name which were born not of bloud nor of the will of the flesh but of God Nor doth our Apostle either here or in any other part of his writings once intimate any other Cause of these Jews Rejection besides that hereditary disease whereof the Baptist foresaw their best teachers dangerously sick and for whose prevention he prescribes a wary dyet whilest he offers the medicine of baptism unto them When he saw many of the Pharisees and Sadduces come to his Baptism he said unto them O Generation of Vipers who hath warned you to flee from the wrath ●o come Bring forth therefore fruits meet for Repentance and think not to say within you selves We have Abraham for our Father for I say unto you that God is able of these stones to Raise up Children unto Abraham Mat. 3. 7 8 9. Had they stedfastly relyed upon Gods Power manifested in the miraculous birth of Isaac and the mightie increase of his Posteritie as they did upon this glorious Title of being Abrahams and Isaacs seed they might have been sons not of Abraham only but of God And no place of Scripture in my observation warrants us to think that they were excluded by any Immutable Decree or irrevocable Act of Omnipotencie from thus relying on Gods Power or from following Abrahams foot-steps Let us not then I beseech you in a matter of so great Cosequence Presume to understand above that which is written or to make a further Resolution of mens Reprobation then our Apostle hath done And the First and only Cause into which he resolves the Rejection of these Jews as from the Conclusion