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	law_n	transgression_n	5,599	5	10.5016	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A48434	The harmony, chronicle and order of the New Testament the text of the four evangelists methodized, story of the acts of the apostles analyzed, order of the epistles manifested, times of the revelation observed : all illustrated, with variety of observations upon the chiefest difficulties textuall & talmudicall, for clearing of their sense and language : with an additional discourse concerning the fall of Jerusalem and the condition of the Jews in that land afterward / John Lightfoot ...	Lightfoot, John, 1602-1675.	1655 (1655)	Wing L2057; ESTC R21604	312,236	218

it as you may observe it doth in ver 15 18 19. but here there is no such thing expressed therefore it is so to be understood and the Apostles words to be construed to this sense Wherefore it is or the case is here as it was in Adam as by one man sin entered into the world c. there imputation so here The second is ver 18. in the Originall verbatim thus As by the transgression of one upon all men to condemnation so by the righteousnesse of one upon all men to justification of life What upon all men Our Translation hath added some words to clear the sense but the shortnesse of the Apostles style doth better clear his intent namely to intimate imputation as speaking to this purpose As by the transgression of one there was that that redounded to all to condemnation so by the righteousnesse of one there is that that redoundeth to all to justification of life And to clear that he meaneth not that all that were condemned by Adams Fall were redeemed by Christ he at once sheweth the descent of Originall sin and the descent of it for all the death and righteousnesse of Christ Quae tamen profuerunt antequam fuerunt Ver. 13. For till the Law sinne was in the world but sinne is not imputed where there is no Law Neverthelesse death reigned from Adam to Moses By what Law was sinne sinne and did death reign when the Law was not yet given Namely by that Law that was given to Adam and he brake the guilt of which violation descends to all Having to the end of the fifth Chapter stated and proved Justification by faith in Chap. 6 7 8. he speaks of the state of persons justified which though they be not without sinne yet their state compared with Adams even whilest he was sinnelesse it is farre better then his He invested in a created finite changeable humane righteousnesse they in the righteousnesse of God uncreate infinite unchangeable He having the principles of his holinesse and righteousnesse in his own nature they theirs conveyed from Christ He having neither Christ nor the Spirit but left to himself and his naturall purity they having both See Chap. 8.1 2 9 10 c. At the nineteenth verse of Chap. 8. he begins upon the second mystery that he hath to treat upon the calling of the Gentiles whom he cals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The whole Creation or Every creature by which title they also are called Mark 16.15 Coloss. 1 23. and he shews how they were subject to vanity of Idolatry and the delusions of the devil but must in time be delivered from this bondage for which deliverance they now groaned and not they only but they of the Jews also which had received the first-fruits of the Spirit longed for their coming in waiting for the adoption that is the redemption of their whole body for the Church of the Jews was but the child-like body and accordingly their Ordinances were according to child-like age of the Church but the stature of the fulnesse of Christs mysticall Body was in the bringing in of the Gentiles Being to handle this great point of the Calling of the Gentiles and Rejection of the Jews he begins at the bottome at the great doctrine of Predestination which he handles from ver 29. of Chap 8. to Chap. 9.24 and then he fals upon the other That Israel stumbled at Messias and fell se●king indeed after righteousnesse but not his but their own and that they are cast away but not all A remnant to be saved that belonged to the Election of Grace As it was in the time when the world was Heathen some of them that belonged to the Election came in and were proselyted to the worship of the true God so some of these while all the rest of their Nation lie in unbelief And in this unbelief must they lie till the fulnesse of the Gentiles be come in and then all Gods Israel is compleated The most that he salutes in the last Chapter appear to have been of the Jewish Nation and the most of them though now at Rome yet sometime to have been of Pauls company and acquaintance in some other place The expulsion of the Jews out of Rome by Claudius Decree might very well bring many of them into his converse as well as it did Priscilla and Aquila whom he names first among them Epenetus was one of his own converts of Achaia Mary had bestowed much labour on him yet he hitherto had never been near Rome He that would dispute the point of the first planter of the Gospel at Rome might do well to make the first muster of his thoughts here And whereas the Apostle speaks of the saith of the Roman Church as spoken of throughout the world Chap. 1. ver 8. it is very questionable whether he look to the times before the Decree of Claudius or those since Claudius death when all the scattered were returned again and many of those that had come out unbeleeving Jews had returned Christians thither as I beleeve the case was of Aquila and Priscilla and some converted in other places had now taken up their residence there as Epenetus Andronicus and Iunia c. Those whose salutations he sendeth thither may be the better judged of who they were by observing who were of his retinue at this time which are named Act. 20.4 as 1. Timothy 2. Lucius who seemeth to be Luke called now by a Latine name in an Epistle to the Latines He was with Paul at Corinth at the sending away of the Epistle for having mentioned the others that were gone to Troas these saith he staied for us joyning himself in Pauls company going now to Corinth 3. Iason seemeth to be he that is called Secundus Act. 20.4 the one his Hebrew name and the other the same in Latine for Secundus is said to be a Thessalonian and so was Iason Acts 17.7 4. Sosipater here in all probability he that is called Sopater of Berea there 5. Tertius that wrote out the Epistle it may be was Silas an Hebrician will see a fair likelihood of the one name in the other it being written in Hebrew letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Hebrew names to the Romans are rendred in the Roman Idiome 6. Gaius the same in Greek with the ordinary Latine name Cai●s it appears that he was a Corinthian 1 Cor. 1.13 and in that Paul here cals him Mine host and the host of the whole Church to the understanding of which the observing of a custom of the Jews may give some illustration Maymony in his Treatise concerning the Sabbath speaketh about that rite that they used of hallowing the Sabbath with a se● form of words at his coming in per. 30. hath this saying This hallowing of the Sabbath may not be used but only in the place where they eat as for example he may not use the hallowing words in one house and eat in another Why then

and sureties of that promise 2 Cor. 13.1 2. that in the mouth of those witnesses his promise might be established and assured Now the time is come that he makes good his promise and whilest the rest of his company go directly the next cut to Troas he himself and Luke and whom else he thought good to retain with him go about by Corinth And now to look a little further into the reason of their thus parting company and of Pauls short stay at Corinth when he came there we may take into thoughts besides how much he hastned to Ierusalem the jealousie that he had that he should not finde all things at Corinth so comfortable to himself and so creditable to them before those that should come with him as he desired He hath many passages in the second Epistle that he wrote to them that glance that way For though as to the generall there was Reformation wrought among them upon the receiving of his first Epistle and thereupon he speaketh very excellent things of them yet were there not a few that thought basely of him 2 Cor. 10.1 2. and traduced him and his Doctrine Chap. 11. 12. and gave him cause to suspect that his boasting of that Church to the Churches of Macedonia might come off but indifferently if the Macedonians should come with him to see how all things were there 2 Cor. 9.4 And therefore it was but the good policy of just fear grief and prudence to send them by another way and he had very just cause to stay but a while when he came there From Corinth in his short stay there he writeth THE EPISTLE TO THE ROMANS as hath been well supposed by some of the Ancients is asserted by the postscript and may be concluded from these observations 1. That he saith that he is now going to Ierusalem to bring to the Saints that benevolence that they of Macedonia and Achaia had collected for them Rom. 15.26 The word Achaia tels us that he now was sure of the Corinthian contribution which he was not sure of till he came there 2. That he commendeth to the Romans Phaebe a servant of the Church of Cenchraea Rom. 16.1 which Cenchraea was a place belonging to Corinth as was observed before though at some few miles distance 3. That he calleth Erastus Chamberlain of the City Rom. 16.23 of whom it is said Erastus abode at Corinth 2 Tim. 4. 4. That he calleth Gaius his host or the man with whom he lodged and the host of the whole Church or in whose house strangers had their intertainment Rom. 16.23 who was a Corinthian 1 Cor. 1.14 And hence it appeareth that Gaius of Derbe who was one of those that were gone before to Troas was one man and Gaius of Corinth was another It is true indeed that the greetings of some men were sent in this Epistle which were not with Paul at this present in Corinth as Timothies Rom. 16.20 who was gone to Troas and Sosipaters who was gone thither also for he I suppose is the same with Sopater of Berea Act. 20.4 and this might seem to infringe the truth of this opinion that holdeth that this Epistle was written from Corinth But when it is considered how lately Paul and these men parted and that it is past doubt that he would acquaint them before their parting of his intentions to send to Rome it is no difficulty to conceive how their salutations inserted into that Epistle There are indeed some that confesse that it was written from Corinth but not at this time but at another namely in that time when Paul travelled Greece of which journey there is mention Act. 20. in which time among other places they conceive he came to Corinth and there wrote this Epistle But 1. it may very well be questioned whether he were at Corinth in these three moneths travels or no. For whereas he had promised to call on them as he went to Ierusalem 1 Cor. 16.7 which he intended when he travelled those three moneths but that he discovered that the Jews lay in wait for him he excuseth himself for not coming according to that promise 2 Cor. 1.16 17. And if it were granted that he was at Corinth at that time yet 2. he could not write this Epistle at that time because when he wrote it he knew the contribution of the Corinthian Church was then ready Rom. 15.26 which when he travelled Greece either indeed was not so or at least he knew not that it was as appeareth copiously in his second Epistle to that Church The Apostle in this most sublime Epistle clears fully and divinely the two great mysteries of the Gospel Righteousnesse by faith and the calling of the Gentiles And in the handling of these he handles the great points Originall sin Election and casting off of the Jews He laies this position down concerning the first Chap. 1.17 That in the Gospel is revealed the Righteousnesse of God justifying as in the Law was revealed his righteousnesse or justice condemning and that from faith of immediate innixion upon God as was Adams before his fall and as was that which the Jews owned in God to faith in the righteousnesse of another namely Christ. This way of justification he proveth first by shewing how far all men both by nature and action are from possibility of being justified of or by themselves which he cleareth by the horrid sinfulnesse of the heathen Chap. 1. a large proof of which might be read at Rome at that very instant and little lesse sinfulnesse of the Jews though they had the Law Chap. 2. 3. and therefore concludeth Chap. 3.30 that God justifieth the circumcision by faith and not by works as they stood upon it and the uncircumcision through faith for all their works that had been so abominable and that seemed so contrary to justification In Chap. 4. he taketh up the example of Abraham whom the Jews reputed most highly justified by his works for they had this saying of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abraham performed all the Law every whit but he proveth that he found nothing by his own works but by beleeving he found all In Chap. 5. he proves the imputation of Christs righteousnesse for Justification by the parallel of the imputation of Adams sin for condemnation Not at all intending to assert that as many as were condemned by Adam were freed from that condemnation by the death of Christ but purposely and only to prove the one imputation by the other It was a strange doctrine in the ears of a Jew to hear of being justified by the righteousnesse of another therefore he proves it by the like mens being condemned for and by the unrighteousnesse of another Two close couched passages clear what he aimeth at The first is in ver 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Wherefore as by one man sinne entred into the world c. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As properly requireth a So to follow