Selected quad for the lemma: sin_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	adam_n	death_n	transgression_n	6,811	5	10.3691	5	true

Text snippets containing the quad

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

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 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

I shall yet farther propound by way of motive to stirre up unto this union this following difference betwixt the Court of Heaven and those of earth Though men do not shine and glitter in earthly Courts they may be safe in a retired privacy But now in the Court of Heaven there is no middle betwixt the two extreams of intimacy and hatred They are all either enemies or intimates Those are under a cloud that are not in grace and favour All they are rejected that are not accepted in the beloved And therefore in disunion from Christ there is nothing to be expected but rejection disgrace shame everlasting contempt and confusion I passe on unto those exhortations that concerne the members of Christ and they are seven 1. If we compare the transcendency of Gods love of Christ with the greatnesse of his sufferings for their sins this will afford a strong argument unto an hatred of and sorrow or humiliation for sinne For nothing can more lively discover the hainousnesse of sin and the terrour of Gods wrath against it Christ was an object of a fulnesse of grace and favour and withall he was the object of a fulnesse of wrath as our sins were charged upon him as our surety He was wounded for our transgressions bruised for our iniquities Isai 53.5 For the transgressions of my people was he stricken ver 8. He made his soule an offering for sinne ver 10. God would never have used such a rigour and extremity of severity towards his deare Sonne for sinne imputed to him if sinne had not beene a thing which he infinitely abhorred O what horrour is there in that for which God was u Irae autem hujus objectum fuit Christus non absolute sed tantummodo quoad paenam quae per iram infertur quam ille tanquam sponsor noster subivit Ames med Theol. lib. 1. c. 22. sect 9. angry with the son of his love for which for a while he deserted him in whom he was well pleased which turned the favourable countenance of a loving father into frownes against a beloved sonne 2. They may hence be exhorted unto a fulnesse in their love of Christ If he be the beloved of God it is fit that he should be their beloved too that they may say unto him as the Church Cant. 1.7 O thou whom our soule loveth He is in the bosome of the Father therefore he should be no stranger unto our bosomes We should alwaies lodge him in our hearts thoughts and affections We should not be cold and remisse in our love of the Sonne of Gods love He ever was is and will be the delight of God and therefore our complacency should be in him above all the creatures God hath set his whole love upon him and therefore we semblably should set our whole hearts upon him also and not divide them betwixt him and the creature betwixt him and our corruptions 3. The members of Christ may hence be provoked unto thank-fulnesse and that both unto the father and unto Christ himselfe 1. Unto the father and that in regard of two considerations 1. Because his love of him is the Originall of his love of us 2. The giving of a person so highly beloved unto the death for us is a most evident demonstration of the unmeasurablenesse of his affection unto us 1. Then let us glorify him for the fulnesse of his love unto Christ as man and mediatour because it is the Originall of all the love that he bareth unto his Children if we speake of Gods love quoad effectum that is it is the fountaine of all the good decreed unto them Christ's election is the cause of our election non quoad actum eligentis not of the act of election for that being in God is the same with God himselfe and therefore independant and without a cause but quoad res electione praeparatas as touching the grace and glory unto which we are by election designed All the fruits and effects of our election are derived unto us from Christ's election And if Christ as man had not been elected unto the grace of personall union a fulnesse of habituall grace and perfection of glory we had been for ever rejected from the presence and favour of God If he had not beene the sonne of Gods love we had all of us been for ever Children of wrath and sonnes of perdition and therefore is it that John the Baptist in his testimony of Christ ascribes unto him the comming of grace or favour unto men The law was given by Moses but grace c. came by Jesus Christ Joh. 1.17 If Jesus Christ had not come in the flesh the grace of God that bringeth salvation had never appeared unto the sonnes of men Tit. 2.11 but they had all of them for ever layne under the curse and condemnation of the Law In that benediction of the Apostle 2 Cor. 13.14 grace is appropriated unto Christ and that not onely as God but also as man The grace of the Lord Jesus Christ He was in himselfe the principall object of Gods grace and favour he was the meritorious cause of it's derivation unto us He purchased and procured all the grace and favour we enjoy with God Hence also is it that the Angels in their doxologie averre that the good will of God accrewed unto men by Christ incarnate Luk. 2.14 After the fall all the expressions of Gods good will unto mankind were for the merits of his beloved In him alone he was well pleased Our Saviour himselfe Joh. 17.24 prayeth for the glorification of believers upon the account of his Fathers love of him Father I will that they also whom thou hast given mee be with mee where I am that they may behold my glory which thou hast given mee for thou lovedst me before the foundation of the world This sufficiently intimates that they owe all their glory unto Gods love of Christ as man and mediatour for otherwise there were little congruence in bringing this as an argument to back his prayer for that If God then had not loved Christ before the foundation of the world lapsed man could never have been glorified never have seen the face of God in heaven God hath blessed us saith the Apostle with all spirituall blessings in Christ Eph. 1.3 that is for Christ's sake All the sweet and precious promises of the Gospell are as so many beames of Gods love and that they shine upon us it is onely by reflection from this Sun of righteousnesse If the light of Gods countenance had not shined upon him we had still sate in darknesse and in the shadow of death Not so much as one promise of the Gospell had ever shone upon our poore soules for all the promises of God in him are yea and in him Amen that is they are all made and performed for him 2 Cor. 1.20 2. The dearnesse of Christ unto the Father compared with the Fathers exposall of him unto death for us

for my health and thankes is a sufficient requitall But let a Doctor of Physicke doe it and a fee is due unto him That advice which delivered by a common man is good cheape yet comming from a counseller serjeant judge are of great value Even so that bloud which Christ shed that death which he suffered if it had been by an ordinary person would have been of no great force but being by him who was over all God blessed for ever it was of high indeed infinite price As sin though it be of a finite nature yet it is objectivè infinite as being committed against an infinite Majesty and so meriting an infinite wrath and punishment So Christs obedience though it were metaphysically for its nature finite yet it was morally infinite as being performed by a person of infinite dignity and majesty and so consequently it was of infinite merit to appease Gods wrath and procure all good things in the behalfe of his members But by reason of the infinitenesse dignity of Christ person there was in his obedience and sufferings of satisfaction and merit not only a fulnesse of Sufficiency He is the propitiation for our sins and not for ours only but also for the sins of the whole world 1 John 2.2 But also a fulnesse of Redundancy The satisfaction merit and acceptablenesse of his sufferings did as farre surmount thinkes Chrysosteme the demerit malignity and unpleasingnesse of our disobedience of our transgressions as the vast Ocean doth the least drop of water as the payment of infinite millions doth the debt of some few pence Speake ye comfortably to Jerusalem and cry unto her that her warfare is accomplished that her iniquity is pardoned for she hath received of the Lords hand double for all her sins Isaiah 40.2 to wit in her head and surety Christ Jesus This redundancy overflowing and overplus as I may say of Christ satisfaction will be more apparent if with the acute Albertinus tom 1. quaest 18. Theolog. Ex primo principio Philos pag 135. We will be pleased to consider that however there was a kind of infinitenesse as well in our sins against God as in Christs satisfaction for them yet this latter infinitenesse of Christs satisfaction was of a higher ranke and nature then the infinitenesse of sin Because the reference of the satisfactory and meritorious workes of Christ unto his infinite person was greater nearer and more intimate then that of sin unto the infinite nature of God offended thereby the person of Christ respecting those formally and as it were intrinsecally because as a morall circumstance it morally informed and dignified them and the demerit of sin respecting God offended thereby onely objectively and extrinsecally as outwardly terminating its reference unto him and therefore however from the infinite person of Christ there redounded unto his satisfactory actions an absolute infinitenesse of value and acceptablenesse which was absolutely and simply such yet from the infinite nature of God offended by sin there redounded unto sin onely an infinitenesse of guilt and demerit secundum quid after a sort in such a kind This doctrine of the all-fulnesse and infinitenesse of Christs satisfaction and merit the Papists injure 1. By abuse of it 2. By a consequentiall impugning of it 1. They abuse pervert and wrest it unto the Patronage of Papall Indulgences for they make it the principall pillar of that treasury of the Church erected by Pope Clement the sixth to raise a stocke to redeeme Soules out of Purgatory Christ● satisfaction being of infinite worth was enough for the sinnes of the whole world all the men that ever were are or shall be in the world but it is applied onely unto a little flock There is there●ore a surplusage or plentifull remainder of the price of Christs satisfaction that may alwaies farther be applied For answer we readily grant that there was such an all-sufficiency in the humiliation of Christ as that it was able to satisfy for the sins of all men in the world if it were applied unto them But then we * Ames Bell. Enervat tom 3. lib. 6. c. 1. p. 232.233 utterly deny any superfluous and superabundant satisfactions of Christ not applied unto those for whom they were by God and Christ intended For the intire price of Christs satisfaction is applied wholly unto every believer and not by pieces and patches To affirme that Christs satisfaction is applied but in part that some of his satisfactions are applied and that others remaine unapplied what is this but to divide Christ The * Chamier tom ● lib. 24 c. 12. sect 1093. light of the Sun is sufficient to il●ighten all the men in the world and yet there are many born blind that never see the light thereof But now how ridiculous would it be to infe●…hence that there are any supervacaneous beames of the Sun to be put into a treasury of light The same light of the Sun may serve for millions of men So the same satisfaction of the Sun of righteousnesse may be is applied unto all the Saints And indeed if but one single person had been saved and redeemed it could have been at no lower a rate then the whole death of Christ the whole satisfaction of Christs blood must be applied unto such a soule and not only a parcell thereof The reservation then of many satisfactions of Christ in the treasury of the Church that are not applied is but a fiction invented for the filling of the Coffers of his Holinesse But to speake of this somewhat more accurately The maine foundation upon which Papalins build the superfluous satis● factions of Christ and that imaginary treasure of the Church consisting principally of them is the infinitenesse of Christs satisfaction and this may be branched into two arguments The first Such is the infinite worth of Christs satisfaction 〈◊〉 that it may be extended unto those unto whom it is never actually extended But how sandy a foundation this is for such a structure is well discovered by Ames Because as much may be said of Gods power and mercy whence yet to inferr any superfluity in them were very ridiculous Satisfactio Christi non magis dicenda est super flua aut Thesaurus ab Ecclesia dispensandus quia suâ naturâ potest ad illos extendi ad quos non extenditur actu quam misericordia aut potentia Dei Bell. Enerv. tom 3. lib. 6. C. 1. pag. 232. The substance of this answer we meet with in one of their owne Schoolmen Suarez in tertiâ part Thomae tom 4. disp 51. sect 1. pag. 686. Though indeed it be brought by him to another purpose Having affirmed that this supposed treasury of the Church shall continue even after the day of judgment he hints an objection against it that the remaining of it would be idle vaine and without fruit To what purpose should there be in it sufficient satisfactions for infinite sins when there is no longer any place for the

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