Selected quad for the lemma: grace_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
grace_n	faith_n	justification_n	sanctification_n	4,477	5	10.0495	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A42503	Sapientia justificata, or, A vindication of the fifth chapter to the Romans and therein of the glory of the divine attributes, and that in the question or case of original sin, against any way of erroneous understanding it, whether old or new : more especially, an answer to Dr. Jeremy Taylors Deus justificatus / by John Gaule ...	Gaule, John, 1604?-1687.	1657 (1657)	Wing G378; ESTC R5824	46,263	130

is upon the Sons of Adam from the day that they goe out of their Mothers womb till the day that they return to the Mother of all things would not be so grievous or so unequal to their apprehensions But they would soon be convinc'd to lay their hands upon their mouths yea would be content to say every man for himself This is my Yoak the image of the earthy and I will bear it I will bear the indignation of the Lord because I have sinned against him which is never to be brought to passe if we once go about to unyoak our selves of the Sin But whether we will do so or no God will be true when all men are found Lyers his ways will be proved equal when our ways are reproved for unequal and wisdom will be justified and cleared when she is judged though no flesh living can be justified in her sight The very punishment and infliction from God is sufficient to argue the sin and guilt in us For Death reigned by one not only by one man in the Masculine as he spake immediately before but by one in the Neuter one Sin for death could never so have reigned by the one Man had it not been by the one sin Yet see how he would labour to bring the Original punishment on our heads that will not admit us to bring the Original Sin so much as upon our Shoulders For so he supposes it If the sin of Adam alone could bring death upon the world who by imitation of his transgression on the stock of their own natural choice did sin against God though not after the similitude of Adams transgression How says he no Sin but in imitation no punishment but for imitation he knows full well whose exploded heresie that was and therefore shall do very well to renounce both name and thing at once But how agree his own words to themselves sinning by imitation and yet not after the similitude of Adams transgression which cannot genuinely no nor conveniently be interpreted but of sinning actually and by imitation yea let it be understood of sinning less than he did yet so it is by imitation Again Sinning on the stock of their own natural choice and yet not sinning after the similitude of Adams transgression Why how sinned Adam but out of the stock of his own natural choice And how sinned we in him but out of the stock of his natural choice for indeed he was our natural stock and we were the branches thereof And it was he that received the whole stock of Natures choice liberty Free will and consent for himself and likewise for us all and out of this stock of natural choice and liberty it was that we sinned not only by him but in him and with him wherefore I heartily wish him to be wary how he exempts sinning after the similitude of Adams transgression and sinning on the stock of our own natural choice each from other lest he imp●ir that stock and overthrow that Rock of liberty and Free will which against both Supralapsarians and Sublapsarians he laboured ere while so earnestly to establish and so prove to strike upon them and himself and the Divine Attributes all at once But to remedy all this here it is not only by one Man who had his personal choice but by one sin wherein was our natural choice and therefore let us go on to see what the Apostle inferrs and preferrs in such a case How much more they which receive abundance of grace and of the gift of righteousnesse shall reign in life by one Iosus Christ sc. Though Death reigned much both by one man and by one sin yet by one Christ they shall reign much more But then they must be duely qualified for it is They which receive and that argues no capacity no ability in them notwithstanding the blemish of Orginal sin for thereby they were under Death's reign which was spiritual and not corporal only and held under the power and utter slavery of Sin as well as Death rather it convinces them of their privation and impotence as not having but as they receive yet notwithstanding such emptiness and unaptness being prepared and embled by Christs abundance they must receive that is rightly apply Grace sc. the grace of justification by Faith and likewise the Gift of Righteousness sc. the sanctification of the Spirit to holy walking And both these they shall have both in their kinds and measures sc. abundance namely for sufficiency but not to supererogation And so they shall reign in life sc. from Vassals under Sin and Death become Free-men nay Kings in life both of Grace and Glory And all this not of themselves nor for any worthiness of their own but by the sole merits and mediation of one Iesus Christ who is God all-sufficient and besides whom there is no Saviour All these Excellencies of Remedy put together serve but to set forth the destituteness and desperateness of the Disease Verse 18. Therefore as by the offence of one Iudgement came upon all men to condemnation even so by the righteousness of one the Free gift came upon all men unto justification of life THerefore as by the offence of one man judgement came upon all men c. This 18 verse by the illative seems to me rather to refer to the 16 verse than to any of the rest and may thence more expresly and peculiarly be supplyed Howbeit the Comparison was there with more precise respect to the Things hu● here to the persons Therefore then the illative is a reduplicate and concludes so much the stronger as by the offence of one man or by one offence whether the primordial Act of his person or the original stain of our Nature judgement of the Divine Decree so wise so just came upon all men all common men and born after the ordinary way of Nature not the blessed Virgin none but Christ himself excepted unto condemnation at least from his sentence and according to our desert even so by the righteousnesse of his person natures offices the Free gift of grace and salvation came upon all men sufficiently yea and effectually too upon all the faithfull For he is the Saviour of all men especially of those that beleeve unto justification of life sc. that life which only the justified or which by justification only all men attain unto And here I have only those words of his to except against The proportion and comparison lies in the mayn emanation of death from one and life from the other That certainly it does not if we look at the Comparison no further than as it lies in the present verse for here the main proportion and comparison is betwixt the offence of one and the righteousness of one both here and throughout the whole Comparison Sin and Grace the offence and the free-gift these are the main opposites as being the principal causes The other two Death and Life are but secondarily set opposite as being but the consequents

by him and beleeve in him shall not die by the one in whom they sinned but shall live by the other in whom they beleeved For as the First man Adam was the head and principle of Nature to us and after that of Sin so is this second Man Adam Christ the Lord the principle and head of Grace to us and after that of Glory Behold then each one the goodness and severity of God On them which fell severity But towards thee goodness if thou continue in his goodness And thus indeed are the Divine Attributes to be magnified by us on either part Verse 15. But not as the offence so also is the free gift 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 Iesus Christ hath abounded unto many BUt not as the offence so also is the free gift The Comparison is now not interrupted but pursued with a correction For he confesses that in the Analogy there lies a great deal of disparity There may be a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or some resemblance between the persons as each of them being the First the Author the Head the Root the Foundation the Representative of his kind but there is a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} an utter difference of the things as betwixt Sin and Grace Death and Life And therefore though there may be comparing of the persons with an infinite preferring on the one part yet there can be no conferring of the things but with an utter differing both for account and effect because there may be some Typical proportion betwixt Adam and Christ with the due honour reserved to the Great Reconciler but betwixt the offence of one and the Free gift of the other remains an utter disproportion never to be reconciled For the one both is from and is the Image of the Earthly the other is from and is the Image of the Heavenly the one is naturally transmitted the other supernaturally conferred the one from Free-will the other from Free grace the one tending to Death but the other to everlasting life For if through the offence of one many be dead c. In this part of the collation this is one main instance of prelation from the disparity of power and effect as if he had thus said suppose the worst that followed Original Sin that innace offence yet forasmuch as the remedy propounded so far exceeded the propagated malady what cause is here to complain or challenge any of the Divine Attributes since wisdom herein manifests and magnifies her self so excellently so exceedingly both for substance and measure why should not her children herein seek to justifie her herein above all what if it was through the offence of one ought that to offend were we not one Nature one Species of Men both he and we In the participation of that Species all men were to be reckoned as one Man the sundry persons of men being to that one Man but as the several Members are to the same body Moreover this may be enough to satisfie all minds and stop all mouths The Grace of God and the gift of Grace both his liberal favour and our competent measure is also by one Man Iesus Christ And why then should we set our selves to wrangle so with God with our selves and one another because of the Justice and Severity which descends to us but duly from the one in one way and not rather rest our selves contented and greatly rejoyce for the Grace and Mercy that most freely and superabundantly proceeds towards us from that one man Iesus Christ another way Oh! what peevish things we are to vex our selves in thinking how we were made subject to the punishment on the one hand when we might sweetly satisfie our selves in beleeving how we are made capable of the exceeding recompence of reward on the other And grant again by the first one and through his one way many be dead understand it withall emphatically spoken {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the many that is All for it is not many comparatively but absolutely not so spoken as to except some but to intimate All All I say collectively and inclusively and not so sparingly or seemingly as he speaks even as it were all Enoch also contrary to his mind not excepted how much less those few more of whom peradventure mention is not made The first is a fond conceit but the next a vainer crotchet For take Many as he would in the restrained way and Dead but for corporally so yet even Enoch was among that many so is dead For it is not his peculiar and abstruse way of dying that can hinder to say truly he is dead For Heb. 11. 7. though he was translated by an extraordinary power that he should not see Death after the common way yet for the verity and reality of Death it was said of him together with the rest These all died vers. 13. But taking it according to the Apostle in the largest sense I must say more All are dead namely though not effectually yet virtually though not naturally yet deservedly according to a just sentence though not according to the fearfull Execution But notwithstanding all this and all that can be said of the offences worst and Death's utmost how would it appease our consciences and comfort our spirits even in all wherein the Divine Majesty has been pleased to reveal either himself or our selves to us to conceive rightly and heartily consider the grace of God which is to be understood his good will and pleasure free goodnesse everlasting love exceeding favour with all his beloved Sons merits and Holy Spirits efficacies and the gift by Grace sc. our measures of Sanctification with the duties required the comforts promised and the benefits received And all this by One man Iesus Christ sc. by his life and actions by his death and passion by his merits and mediation alone To whom we had no natural or necessary relation as we had unto the other but as he was made Man and so freely and gratiously gave himself to us and for us And thus the grace of God hath much more abounded in pardoning all kinds and measures of sin and in preventing the same as concerning punishment But the Free gift hath abounded also we being made both more holy and more happy in Christ than in Adam we were made corrupt and miserable yea and this abounded unto Many that is All again and that in sufficiency though not in effect else the excess here spoken of should fall short inasmuch as Sin and Death passed upon All Verse 16. And not as it was by one that sinned so is the gift for the judgement was by one to condemnation but the Free gift is of many offences unto justification ANd not as it was by one that sinned so is the gift It is partly a repetition of the first words in the former