Selected quad for the lemma: grace_n

Word A Word B Word C Word D Occurrence Frequency Band MI MI Band Prominent
grace_n free_a gift_n offence_n 2,391 5 9.5104 5 false
View all documents for the selected quad

Text snippets containing the quad

ID Title Author Corrected Date of Publication (TCP Date of Publication) STC Words Pages
A26659 The church triumphant, or, A comfortable treatise of the amplitude and largeness of the kingdom of Christ wherein is proved by Scriptures and reason, that the number of the damned is inferiour to that of the elect / by Joseph Alford ... Alford, Joseph. 1649 (1649) Wing A921; ESTC R22399 57,799 139

There is 1 snippet containing the selected quad. | View lemmatised text

two there is no third Then he saith Those that are worldly do continually vex and persecute those that are Spiritual and Heavenly yet they are servants these are free Therefore in reference to their final condition he conferreth an everlasting inheritance upon the sons of the free-woman those of the bondwoman being abdicated forsaken and rejected These things being so learnedly and so plainly disjoyned by the Apostle we ought not to conjoyn or rather to confound them And if any man will by that married wife or by that daughter of the b●nd-woman understand the Nation of the Jews neither can he by that means detract from the multitude of the Elect for as he that treads the steps of the faith of Abraham is the son of Abraham and belongeth to the number of the Saints so he that followeth the contumacy and abideth in the unbelief of the Jews is deservedly called a Hagaren and an Ismaelite Here is therefore no place for tergiverlation for he plainly affirmeth that the number of the Citizens of the Heavenly Jerusalem is much greater than that of the earthly Jerusalem and this is the reason of that great admiration of the celestial Citizens when they behold their own multitude as you read at large in the Prophesie of Isaiah C. It is so but why is one called barren and forsaken the other the married wife M. First because she is not so fruitful pompous and illustrious in the ceremonies of the Law as the other Secondly because she appeareth little and regardless in the eyes of the world For she boasteth not of good works and merit doth not make ornament magnificence and splendour to be inseperable notes of her purity and Lastly is not celebrated for diversity of Sects and variety of rites and ceremonies Therefore she is termed barren without children solitary little despisable and forsaken of God by them that judge according to the specicious outside of things But on the contrary the other said to have a husband because she surpasseth in the pomp of outward worship for the Prophet hath opposed the married woman to the barren and her that is forsaken and speaks of both of them after the manner of men C. I will not here demand who is the husband of the Church for I know it is Christ the Lord but who besides will they have to be her husband M. The very Synagogue it self boasts of Moses but very falsly as Christ sheweth in the 5. of John saying Had ye believed Moses ye had also believed me for he wrote of me but if ye believe not his writings how will you believe my words Also our Lord saith in the 2. of the Apocalypse that such are not Jews but blasphemers and the Synagogue of Satan Moreover they who ordain and pretend Moses for their Law-giver if they seek salvation by any other Law than that of Christ whether it be of Moses or Mahomet or Pope or any Seperatist whatsoever they may be said to have a master a husband and they that are such are all servants bond-men and as many as are begotten of them that is perverted by them and if they be servants they shall not abide in the house for ever but the son abideth ever But Christ and his Spouse the Heavenly Jerusalem have children and those free from the Law as our Saviour told the Jews If the Son shall make you free then you are free St. Paul also telleth us that where the Spirit of the Lord is there is liberty 1 Cor. 3. Therefore these are heirs not by the observation of the Law but only as sons sons of the free-woman which is the Holy Catholick Church not the synagogue of the bond-woman held under fear and servitude For he that is a son doth not imagine that he shall therefore become an heir because he serves the father keeps his commandments but because he is born in true and lawful wedlock or else called into the family by adoption C. These things are so plain that he is wilfully blind that seeth them not But can you produce any testimonies out of the New Testament M. I can Behold St. Paul comparing the calamity brought into the world by the transgression of Adam with the benefit of Christs resurrection that is those which were damned in Adam with those that are justified sanctified and saved in Christ saith thus But not as the offence so 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 Jesus Christ hath abounded unto many Rom. 5. Now the sense of the words is this That the gift of one man Jesus Christ hath abounded to many more than the fall of Adam and the offence by that fall did extend Here you see the Apostle saith in terminis that more are saved by the advantage of Christ than are damned by the sin of Adam C. I do see it and I understand it but how in the same place are those words to be understood For he saith As by the offence of one man judgement came upon all men to condemnation so by the righteousness of one man shall all men be absolved Here he saith all men are damned and yet all men are saved and seems to speak things repugnant For if all be condemned there is a necessity none can be saved and there is a necessity none can be damned if all men be saved M. You have propounded a question somewhat perplexed and knotty but by Gods assistance I shall untie it I know there are some that say all are condemned that is all that are born under original sin are obnoxious to condemnation that all are absolved and set free that is that Christ died for all men and that his death was effectual to expiation of the sins of the whole world if all men had applied unto themselves the benefit of his death by saith but this opinion tottereth in regard that all men are born in original sin yet all men are not justified all men are not saved and by this it would seem that the efficacy of the passion of Christ was not so diffusive as the transgression of Adam was destructive whereas if you consider the words onely the reason should be the same in both You have not forgotten the old Axiomes Paria paribus contrariis omnibus contraria conveniunt But this seems more plain to me to affirm that all which are condemned are condemned for the offence of one man and so also all that are saved have salvation by the benefit of one but it is true that all are condemned that came of the old Adam and all which are born of the second Adam which is Christ are saved but they are few these are many otherwise the righteousness of Christ will be found less than the disobedience of Adam Thus we shall with the Apostle harbour thoughts correspondent to the Office Divine virtue of Christ And whereas