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death_n	adam_n	sin_n	sin_v	19,442	5	9.9710	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A87510	A mixture of scholasticall divinity, with practicall, in severall tractates: vvherein some of the most difficult knots in divinity are untied, many darke places of Scripture cleared, sundry heresies, and errours, refuted, / by Henry Ieanes, minister of God's Word at Chedzoy in Sommerset-shire.; Mixture of scholasticall divinity, with practicall. Part 1	Jeanes, Henry, 1611-1662.	1656 (1656)	Wing J507; Thomason E872_3; Thomason E873_1; ESTC R202616	347,399	402

the Urim and the Thummim lights and perfections a fulnesse of knowledge and a perfection of all other gracious endowments which can stand before the utmost severity of law and justice But now this that we have said touching the imputation of the fulnesse of grace in Christ unto us must be understood cum grano salis We must not divide this fulnesse of grace from the other parts of Christs humiliation but take them all joyntly and together Thus Pareus upon Hebr. 5.10 Effectum aeternae salutis nostrae Apostolus ostendit profluere non ex aliqua parte actionum vel passionum Christi sed ex toto redemptionis opere plenissimè ab eo peracto Ne igitur dividamus Christum aut fidem nostram distrahamus quaerendo aliam justitiae partem in nativitate aliam in habituali sanctitate aliam in vitae integritate aliam in mortis obedientia oportuit haec omnia in Christo compleri omnibúsque his consummatis salutis aeternae author nobis extitit Of these words that which Mr Dickson hath on the same place may serve instead of a translation The proper cause saith he of our salvation is to be sought in Christ perfected by suffering not in any one part of his holinesse or obedience in doing or any part of his suffering but in him perfected by his obedience even to the death of the crosse We may take comfort from and make use of his holy conception life and severall vertues But we must remember that his accomplished obedience in doing and suffering is our ransome joyntly considered and not any particular act looked on alone With these two Dr. Ames also accords Med. Theol. lib. 1. cap. 27. § 27. Haec justitia non est membratim quaerenda in puritate naturae nativitatis vitae Christi sed ex totâ Christi obedientiâ exurgit simul cum remissione peccatorum sicut eadem Adami inobedientia spoliavit nos justitiâ originali obnoxios etiam reddidit reatui condemnationis This righteousnesse which must come in place of justification is not severally to be sought in the purity of the nature birth and life of Christ but it ariseth out of all the obedience of Christ together with remission of sins as the same disobedience of Adam hath both robbed us of Originall righteousnesse and made us subject to the guilt of condemnation In a second place I am to cleare that in all the true members of Christ there shall be a conformitie unto his fulnesse of grace God hath predestinated them thereunto Rom. 8.29 and how great a congruence there is therein will soone appeare if we compare Christ with Adam For as we have borne the image of the earthy the first man we shall also beare the image of the heavenly the second man 1 Cor. 15.49 The first Adam was not only full of sinne in himselfe but he also filled all his posterity with sinne and death And shall not the second Adam then fill all his off-spring with grace and life Unto them the first Adam was a Channell of sin and corruption And Therefore the second Adam shall be unto them a fountain of grace and sanctification For is not he as powerfull to communicate this as the other was to instill that And besides he is as willing to doe it as he is able For he hath in a plentifull measure shed his blood for his Church much more will he plentifully shed and derive his Spirit upon her Questionlesse he will be as liberall of his grace as blood powre out one as well as the other The Prophet Isaiah having chap. 11. ver 2. foretold how that there should descend upon Christ even the fountaine of all knowledge the spirit of wisdome and understanding the spirit of counsell and knowledge c. in ver 9. he subjoyneth the plentifull communication or overflowing of this fountain unto the Church The earth shall be full of the knowledge of the Lord as the waters cover the sea that is the channell or bottome of the Sea The Church and her true members shall be as full of the knowledge of God as the sea is full of waters That from this endowing of Christ with all-fulnesse of grace and spirit all that belong unto him have ground of comfort and wherein the Psalmist plainly intimateth Psalm 45.7 where he calleth the spirit wherewith Christ was anointed the oyle of gladnesse And the oyle of gladnesse it is called not onely because in reflexion on it his owne soule was filled with joy peace and comfort but also because it gladdeth the hearts of all his chosen people He was anointed to appoint unto them that mourne in Sion the oyle of joy for mourning Esay 61.1,3 Now his unction gladdeth and cheareth the hearts of all his members Because of the oyle wherewith he was anointed there is also an effusion upon them The excellency of his unction above his members implyeth their communion with him therein The comparison of inequality He was anointed above his fellows presupposeth a comparison of similitude to wit that his fellowes were anointed too though in a farre inferiour measure But now they be onely members and not excrements that are the objects of this effusion They be the fellowes of Christ that share with him in this his anointing He is anointed above his fellowes and what fellowship hath righteousnesse with unrighteousnesse What communion hath light with darknesse 2 Cor. 6.14 How can they that are filled with all unrighteousnesse Rom. 1.29 be the fellowes of the Sonne and King of righteousnesss Are drunkards swearers prophaners of the sabbath adulterers muck-wormes c. conforts of the holy one The fellowes of Christ are such as the Apostle saith are made partakers of Christ Heb. 3.14 and those are not yet made partakers of Christ who impenitently partake of other mens sins 1 Timoth. 5.22 and have fellowship with the unfruitfull works of darknesse Ephes 5.11 We are made partakers of Christ if we hold the beginning of our confidence stedfast unto the end Apostates then that leave their first love and renounce the fundamentals of the Gospell the principles of the doctrine of Christ or the word of the beginning of Christ Heb. 6.1 are whil'st such excluded from all fellowship with Christ The fellowes of Christ are his Brethren and the character which Christ himselfe giveth of them is obedience unto the will of his father Math. 12.50 They are with him coheires Rom. 8.17 and therefore they exercise all acts of communion with God their father Christ their elder brother and with the rest of their Brethren Those that are the Children and heires of God joint heires with Christ walke in some degree suitably unto so eminent a relation And therefore do not walke in the counsell of the ungodly nor stand in the way of sinners nor sit in the seate of the scornfull Psalm 1.1 But to returne from this digression which I have inserted to keepe aliens and enemies unto Christ from presuming

became the author of eternall salvation onely to them that obey him to wit with the obedience of faith and with new obedience the obedience of good workes and sanctification Children of disobedience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who will not be perswaded will not hearken unto divine admonitions though never so perswasive who are refractory obstinate and impenitent in their disobedience and rebellion are hereby quite excluded from the sweet and comfortable influence of Christs sufferings though in themselves infinitely satisfactory and meritorious But this perfection or fulnesse of Christs influence upon his members we have set down as here in these places absolutely in it selfe so Rom. 5. comparatively as compared with the influence of Adam upon his off-spring Adam was the figure or type of him that was to come vers 14. to wit Christ Jesus in respect not of such things as were personall unto either of them but of that which is by them communicated unto many As Adam was a head root and fountaine of sin and death unto the universality of men so Christ was a head root and fountaine of righteousnesse grace and life unto the universality of Believers But now to prevent all mistaking before he prosecutes the comparison of similitude between their influences he first premiseth the great disparity that is between them and this he first affirmeth and then confirmeth 1. He affirmeth it vers 15. but not as the offence so also is the free gift But he doth not content himselfe with affirming it once but repeates it againe vers 16. And not as it was by one that sinned so is the gift The repetition was perhaps to signify the great weight of the points handled as also to import the more then ordinary incredulity that is in men generally touching them There is nothing almost in Divinity goes down more hardly with flesh and bloud then the imputation of Adam's sin and Christs righteousnesse Having thus earnestly affirmed this disparity he in the next place as strongly demonstrates it and that first generally secondly particularly by instancing in some particular heads of disparity 1. Then in generall he proves this disparity by way of comparison by arguing from the lesse unto the greater Vers 15. For if through the offence of one many be dead much more the grace of God and the gift by grace which is by one man Jesus Christ hath abounded unto many In which words by the grace of God is understood his favour and love and by the gift of grace is meant the obedience of Christ mentioned vers 18 19. which as Beza noteth in relation unto God is tearmed the gift by grace or the free gift because it is by him freely or graciously imputed to us in relation unto us it is stiled righteousnesse vers 18 Because by it imputed to us we are made righteous vers 19. Now this is here far advanced above the offence fall disobedience or transgression of Adam in regard of fulnesse of efficiency If that hath abounded this hath much more abounded much more overflowed It is a metaphor taken from rivers that overflow their bankes This superiority superabundancy of Christs obedience unto Adam's disobedience in point of efficacy may be demonstrated from the inequality that is between them in regard 1. of their generall Nature 2. Efficient 3. Effects 1. From the inequality that is between them in regard of their generall nature The offence or disobedience of Adam was privative Christs obedience or righteousnesse is positive and therefore more available and forcible unto salvation then that unto condemnation This is an argument urged by Pareus but I shall lay no great stresse upon it But proceed unto a second inequality that is between them in regard of efficients The disobedience of Adam was the disobedience of a meere man The obedience and righteousnesse of Christ was the obedience and righteousnesse of him that was God as well as man and therefore the merit of it infinitely surmounted the demerit of Adams sin and consequently was more able to justify and save then this to condemne and destroy If you will derive Adams sin higher from the Devill even yet he was but a creature and so infinitely short of Jesus Christ who was God man And hereupon we may conclude that there is more vertue in him the seed of the woman by way of eminency then there was venome in the head of the serpent He is more able to heale soules then Satan to poyson and infect them A third inequality between them is in respect of their effects in regard of their excellency difficulty and certainty of eveniency 1. Excellency By Christ's obedience we are restored unto greater mercies and priviledges then ever we were deprived of by Adam's disobedience Unto gifts without repentance as the Apostle speakes Rom. 11.29 Constancy irreversiblenesse in the justification of our persons such a firmenesse in the sanctification of our natures as is unconquerable by the gates that is power and policie of hell such an immortality of the body in our resurrection as is not onely à posse non mori a possibility of not dying but a non posse mori an impossibility of dying Secondly The effects purchased by the merits of Christ's obedience surmount those redounding unto mankind by the guilt of Adam's sinne in regard of difficulty It is farre more difficult to build up then to pull downe and destroy There is more merit and efficacy requisite for the justification and salvation of one soule then there is guilt and demerit for the damnation of millions Thirdly The effects of Christs obedience transcend those of Adams disobedience in regard of certainty of eveniency The actuall damnation unto which we are liable by the fall of Adam is preventable and avoidable by faith and repentance Whereas the grace of God and the gift by grace which is by one man Christ Jesus inferreth a hypotheticall necessity of salvation and so sensu composito excludes all possibilitie of damnation Secondly The Apostle proves the disparity betweene the influence of Christ upon his and the influence of Adam upon his particularly by instancing in some particular heads of disparity The first head of disparity is the difference between the meritorious cause of our guilt and condemnation by Adam and the Antecedents or occasions of ur justification by Christ The condemnation accruing unto us from Adam is onely for one sinne the judgment was to condemnation by one vers 16. that is by one offence One for number if we speake of that first sinne committed by him in paradise compleated in the eating of the forbidden fruite One for kind if we speake of that contracted from him usually called Originall sinne But now our justification by Christ is a full absolution discharge not only from the sin which proceedeth frō Adam but frō all other personall sinnes The free gift is of many offences unto justification vers 16. the bloud of Christ cleanseth us from all sins 1 Joh. 1.7

It takes * Pareus away the cause and the effect It stops up not onely the fountaine Originall corruption but all the rivulets of actuall transgression The fulnesse of satisfaction in the humiliation of Christ was like the fulnesse of water in the sea And the sea by reason of it's huge vastnesse can drowne mountaines as well as molehils Even so the fulnesse of Christ's satisfaction can swallow up the greatest as well as the least sinnes A second head of disparity is in regard of the potency and prevalency of their effects The offence of Adam brought in a kingdome and tyranny of death If by one mans offence death raigned by one ver 17. But now the obedience and righteousnesse of Christ hath purchased and erected a farre more powerfull eminent and glorious kingdome the Kingdome of life Much more they which receive abundance of grace and of the gift of righteousnesse shall raigne in life by one Jesus Christ ibid. It is very remarkable that whereas the Apostle saith in the former part of the verse by one mans offence death reigned by one he doth not to answere this say in the latter part of the verse life shall raigne by one man Christ Jesus but they which receive abundance of grace c shall reigne in life by one Jesus Christ For this Estius giveth two reasons 1. Because it sounds more sweetly and comfortably to say that justified persons shall reigne by Christ then to say that life shall reigne in those that are justified by Christ And secondly it is to put a difference between the Kingdome of death and the Kingdome of life The Kingdome of death destroyeth all its vassalls but the Kingdome of life contrariwise exalts all its subjects and maketh them to be Kings partakers of the heavenly Kingdome with Christ And thus have you seen out of the Apostle that there is such a wide imparity between the obedience of Christ and the disobedience of Adam as that the satisfaction and merit of Christs obedience is by far more beneficiall unto the Church and people of God then the guilt of Adams sin was prejudiciall In the next place the Apostle prosecutes a comparison of similitude between the efficacy of the sin of the one unto condemnation and of the righteousnesse of the other unto justification and life And this he doth first in proper and then in metaphoricall tearmes In proper tearmes vers 18 19. As by the offence of one judgment came upon all men unto condemnation Even so by the righteousnesse of one the free gift came upon all men unto justification of life For as by one mans disobedience many were made sinners so by the obedience of one shall many be made righteous In which words we have the influence of Adams offence and Christs righteousnesse resembled in regard of both intensivenesse and extensivenesse 1. Intensivenesse they are like though not equall in the intension or degree of their efficacy As Adams offence was effectuall to make his posterity sinners to involve and inwrap them in guilt and condemnation so Christs righteousnesse and obedience was available to invest all his members with justification to make them righteous before God unto everlasting life 2. They are resembled proportionally in regard of the extensivenesse of their objects As by the offence of one to wit Adam judgment came upon all men that were his naturall seed by propagation Even so by the righteousnesse of one Christ Iesus the free gift came upon all men that were his spirituall seed by regeneration unto justification of life Secondly This similitude is propounded in metaphoricall tearmes ver 21. That as sin hath reigned unto death even so might grace reigne through righteousnesse unto eternall life by Iesus Christ our Lord. Whereas the kingdome of Originall sinne is made the sequel of Adams transgression So the kingdome of grace is made the consequent of Christs obedience Originall corruption may be tearmed a King in regard 1. of vastnesse of dominion It reigneth before regeneration in all men and in all of men in their mortall bodies as well as their soules 2. In regard of greatnesse of power It hath all the powers of the soule and parts of the body untill they be renewed by the holy Ghost under such a command as the Centurion had his servants or souldiers Math. 8.9 And unto this kingdome of sinne the kingdome of grace by Christ is answerable As sinne reigneth unto death so grace reigneth through righteousnesse by Jesus Christ Now unto the grace and favour of God a kingdome an-answerably is ascribed in two respects 1. in regard of it's powerfull efficacy it is as able to protect and exalt all those to whom it is extended as Originall sinne is to ruine and destroy those that are under it's plenary subjection 2. in regard of its plentifull fruits grace reigneth by Jesus Christ By him there is a large kingdome a great abundance of grace answerable to the kingdome and abundance of sinne in us to the reigning of sinne unto death The subjects of this kingdome receive abundance of grace and of the fruit of righteousnesse ver 17. There is one thing more in the text that much conduceth unto the glory of this kingdome of grace and that is the continuation of it unto eternity Other kingdomes may expire But grace shall reigne through righteousnesse unto eternall life And thus the Apostle declareth what a great purchase Christ by his all-sufficient merits hath made in the behalfe of his members He hath purchased for them grace and favour with the God of heaven nay a powerfull rich and an absolutely eternall kingdome of grace O how happy and glorious shall all those soules be that are found in Christ standing by faith under the coverture of His merits and righteousnesse Grace shall reigne over them through righteousnesse unto eternall life Secondly Christ may be considered according unto his state of exaltation and so there dwelled in him an all fulnesse of glory There was a manifestation of the All-fullnesse of glory that was essentiall unto his Godhead A reall collation of an all-fulnesse of glory upon his manhood First then in the exaltation of Christ there was a manifestation of the all-fulnesse the infinitenesse of glory that was essentiall unto the Godhead This divine glory of his was for a time as it were laid aside clouded and eclipsed by the forme of a servant the infirmities of his humane nature the miseries of his life and by the shame and paine of his death But in his exaltation the father glorified him according unto his desire and prayer John 17.5 with his owne selfe with the glory which he had with him before the world was that is the father manifested and displayed in him that glory which he had from all eternity in a way of equality with himselfe By the resurrection he was declared to be the sonne of God with power Rom. 1.4 and therefore possessed of an infinite glory for the sonne of God

the sheep of Christ out of the Fathers hands And if they be in the Sonnes hands they be in the Fathers to o Joh. 17.10 But now Christ assumeth that he is one with his Father in regard of essentials I and my Father are one vers 30. and therefore he is as powerful as his Father He is whatsoever his Father is as touching his essence and can doe whatsoever his Father can doe What things soever the Father doth these also doth the Sonne likewise Joh. 5.19 Hereupon then it undeniably followeth that all the men on earth all the Devils in hell are not able to pluck so much as one of his sheep out of his hands That the fulness of the Godhead in Christ is a storehouse of blessings that never can be emptied I shall yet farther evidence by a brief view of the names attributes and workes of God and their application unto Christ 1. Then as touching the names of God and their attribution unto Christ together with the comfort that hereupon redounds unto the people of Christ I shall desire the Christian Reader to peruse and consider these following Scriptures Jer. 23.6 In his dayes Judah shall be saved and Israel shall dwel safely and this is his name whereby he shall bee called The Lord our righteousness Here we have a name of God given unto Christ Jehovah the Lord and the salvation and justification of the Church depending upon and resulting from this name 1. The salvation in general of the Church depends upon this his name Because he is Jehova the Lord therefore in his dayes Judah shall be saved and Israel shall dwell safely Which words of the Prophet may be paraphrazed by those of the Angel Math. 1.21 He shall save his people from their sinnes 2. A particular branch of salvation depends upon this his name Because the branch of David is the Lord therefore he is able to justifye us to be our righteousness This is his name whereby he shall be called the Lord our righteousnesse Which words may be expounded by those of Paul 1 Cor. 1.30 Christ Jesus is made of God unto us righteousness c. Unto this place we may aptly conjoyne Isai 45.22,23,24,25 for that it is meant of Christ a comparison of vers 23. with Rom. 14.11 and Phil. 2.10 will easily demonstrate Look unto me and be ye saved all the ends of the earth For I am God and there is none else I have sworne by my selfe the word is gone out of my mouth in righteousnesse and shall not returne that unto me every knee shall bow every tongue shall swear Surely shall one say in the Lord have I righteousnesse and strength In the Lord shall all the seed of Israel be justified and shall glory Another name of God given unto Christ is the Lord of Hosts and how comfortable the attribution of it unto Christ is may be cleared from these two following scriptures The first is Isai 8. vers 13 14. Sanctify the Lord of Hosts himselfe c. and he shall be for a Sanctuary c. Because he is the Lord of Hosts therefore he is a sanctuary which none can violate a sure refuge That the Person there spoken of is Jesus Christ cannot not be questioned by any true Christian For Simeon in Luke Paul Peter applieth the latter part of the 14 verse unto him and that speaks still of the same Person which the former part doth Agune in Zech. 2. vers 8 9 10 11 12. Because he is the Lord of Hosts sent by the Lord of Hosts therefore he assureth the Church of the Jewes that after their own glorious restitution they should enjoy a full victory over their enemies unto whom for the present they were vassals and servants And that this victory should be gained very easily on his part as it were with the shaking of his hand or lifting up of his finger And hereupon he exhorts them to triumph sing and rejoyce and he back 's his exhortation from a promise of his presence in her of the conjunction of the Gentiles with her and of his government of her For thus saith the Lord of H●sts after the glory hath he sent me unto the nations which spoyled you For he that toucheth you toucheth the apple of his eye For behold I will shake my hand upon them and they shall be a spoile to their servants and ye shall know that the Lord of Hosts hath sent me Sing and rejoyce o Daughter of Sion for lo I come and will dwell in the midst of thee saith the Lord. And many nations shall be joyned to the Lord in that day and shall be my people and I will dwell in the midst of thee and thou shalt know that the Lord of Hosts hath sent me unto thee And the Lord shall inherit Judah his portion in the holy land and shall chuse Jerusalem againe To go from the Old Testament unto the New and there I shall single out but one place at present 1 Joh. 5. vers 18 20. where he is tearmed the true God and his being so is a reason of the saving illumination of the regenerate as also of their preservation from the sinne unto death and protection against the temptations of Satan We know that whosoever is borne of God sinneth not But he that is begotten of God keepeth himselfe and that wicked one toucheth him not And we know that the Sonne of God is come and hath given us an understanding that we may know him that is true and we are in him that is true even in his Sonne Christ Jesus This is the true God and eternal life 2. Proceed we next from the names of God unto his attributes and consider we what comfort the ascribing of them unto Christ doth minister I shall at present instance onely in his eternity immutability omnipresence omnipotency omniscience 1. Then for his Eternity Because his goings forth have been from of old from everlasting therefore the remnant of his Brethren shall returne unto the Children of Israel And he shall stand and feed in the strength of the Lord in the majesty of the name of the Lord his God and they shall abide for now shall he be great unto the ends of the earth And this man shall be the peace when the Assyrian shall come into the land and when he shall tread in our palaces Micah 5.2,3,4,5 If he had beene but a meere man if his coming forth had beene onely from Bethlehem Ephratah he had been utterly unable to have accomplisht any of all this He could not have brought in the fulnesse of the Gentiles the remnant of his brethren and have joyned them unto the believing Israelites He could not have fed them that is he could not have made provision for them He could not have governed and protected them He could not have been peace and security unto them against the dreadfull fury of the Assyrians invasion Our Saviour Christ having averred Joh. 8.51 that whosoever kept his sayings