Selected quad for the lemma: sin_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	gift_n	life_n	wage_n	3,267	5	10.5376	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A66020	The arraignment of a sinner at the bar of divine justice delivered in a sermon in St. Maries Church at Oxford, March the 5. 1655 before the Right Honourable, the Judges of Assize, &c. / by Robert Wilde ...	Wild, Robert, 1609-1679.	1656 (1656)	Wing W2165; ESTC R22649	25,661	46

the Apostle Rom. 6. last {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} The wages the reward the stipend the stipends of sinne of any sinne of every single sinne are death all kindes of death eternall death Thus the words are diversly read and that eternall death is clearly implyed may be gathered from the Antithesis in the words following The gift of God is eternall life The Greek word for Wages is that which was properly paid in Victualls to the Roman Souldiers by the Commissary of the Army in lieu of Money and was a valuable payment and stipend for their warfare so that it seems for a sinner to dye the death is as just as a pennyworth for a penny and this shall be enough upon the second Particular The third followeth viz. That as it is naturall in God to punish sinne with death so it is naturall to Man to know so much It is true that the first sinner had both the precept Thou shalt not eate c. and the penalty Thou shalt dye if thou dost given him positively over and above what was stampt on his heart but that Iustice being offended would be satisfied most certainly this was in him naturally and therefore as soon as ever he had sinned expectation of vengeance made him fly for the same and to skulk and hide himselfe Paradice being now but a Prison to him Me thinkes I heare the Dialogue Adam Adam so God comes cooly and friendly to him what 's the matter Adam what Man hide thy selfe Lord of the Earth and Prince of this place and hide thy self The most exact beautiful piece which I have made and hide thy self What 's the cause of this shamefastnesse Oh my Lord saith the poor sneak I heard thy voice in the Garden Why what then was my voice so terrible thou hast heard my voice before now Did I thunder did I threaten did I call thee out of thy name Come come that 's not it Yea but Lord I was afraid and hid because I was naked Oh was you naked and what then naked why so you was before this is not the first time that I have seen you naked No no that 's not it thou wretch and Rebell but the naked truth is thou knowest thy desert and doom thy coat of Maile was thy Righteousnesse and that is gone thy Soule is naked and lyes open now as well as thy Skin for my wrath and vengeance Truly this was it He lookt upon Gods Iustice as Gods Nature never dreaming or imagining to stand it out with hopes that God would let it got for nothing And it is very observable that although he knew God to be a mercifull and loving Lord yet not knowing how Mercy and Iustice might both meet in his case he therefore in all the defence which he made for himselfe never pleads Lord what need this satisfying of Iustice if thou pleasest thou maist let this fault escape and look for no satisfaction Had he said thus he had sinned yet more even against Gods Nature as any one of us should also doe should we ask a pardon at Gods hands without adding for whose sake God should bestow it on us As it was in Adam to know and feare Iustice so it remained in all his posterity as the Apostle before he leaves this argument proves Rom. 2. 15. They having not the Law are a Law to themselves their Consciences excusing or accusing one another The great Fall of Adam that broke his Soule in pieces dasht out the knowledge of the true God yet left this naturall principle in Man If thou dost well thou shalt receive well And we finde the Lord pleading the force of this with Cain as an unalterable Rule and naturall notion If thou dost well shalt thou not receive well The interrogation is a clear and strong proof of this Candle yet shined in his spirit There are certain Common and Universall principles Aphorismes and Fundamentall truths kept alive in all men as that there is a Deity it is believed that even Diagoras and Protagoras could not utterly deny it That the Divine Power is to be observed and worshiped that we ought to hurt none doe as we would be done to that there was an Eye which viewes men and among the rest that the Blasphemers of the Gods and vicious flagicious persons deserved death Some pretty glimmerings of the light of this very Doctrine which I preach the Heathens had Hence came their Fancy of Nemesis or Rhamnusia to be a Deity whose very work was to revenge wickednesse and reward goodnesse and it is to my purpose that they called her the daughter of Iove and Necessity implying that to be a God and not necessarily to punish offenders could not consist The Egyptian Theologues placed her Throne above the Moon Ut inde veluti è speculo haec inferiora despiceres That she might from thence behold things here below Hesiod and Homer also ascribe a Deity to a Virgin by the name of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} paena as Suidas calls it a companion and councellor to love sitting alwayes by his Throne and powring down vialls of wrath upon vile and vitious men here below In their very Playes and Tragedyes when they personated any impious or wicked villaine on the Stage then they would discover some of the Gods looking from behinde a Frame or Skreen and an Angry Fury hanging over him with Rods of Scorpious and to this purpose for example one of their Poets bring in one Plegas a villain under a 1000 torments in Hell roaring like Dives in our Bibles Discite justitiam moniti non temnere Divos By me learne Iustice and be wise Doe not the Holy Gods despise And truly as this light was in men by nature so they could not blow it out but in the second place it would worke upon their Consciences These Gentiles in the Chapter often attempted to smother it and extinguish it They did {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Hold down and with violence imprison this naturall truth but yet it would break Prison and get out and often make them prisoners and fetter them in their own feares and terrors of mind so that they needed not any other Torments than their own awakened consciences which would make them though Emperours and Conquerours to quake and hide themselves Yea Thirdly as by the light of nature and the pangs of conscience so most evidently men every where and in all ages have known what sin deserves by the sad effects and direfull judgements the wrath of God hath ever and anon been revealed from heaven ver. 18. that is as Beza expounds it The wrath of God is every where under heaven made so manifest against sinners that they who would stifle and imprison this evidence cannot although they should the other These three wayes the justice of God against sin hath shined abroad all over the earth But to those within his

sinn'd It yeilded to nothing but a Commutation which is proper for justice to doe And by the Exchange had gold for drosse a richer and nobler draught of mans bloud than if the whole species had suffered eternally And that none but the Elect party might by this expedient escape Eternall punishment In the whole Instrument Indenture betwixt God and our Goel our kinsman and undertaker Jesus Christ This vindictive Iustice hath these provisoes most strictly inserted to be inviolably observed 1. That whosoever should not have the Benefit of Christs death and satisfaction should personally suffer and as certainly dye as if there had been no such way of salvation found out 2. That none of those for whom he should dye should be allowed to live as they list to commit sin and delight in wickednesse or ever come into heaven where God had to doe with the least spot of sin upon them but that Christ should looke to them and sanctifie their natures and make them by his spirit fit and meet to be partakers of the inheritance c. And 3. In order to all faire proceedings betwixt Grace and Iustice a certaine fixed Day is pitcht upon unalterably wherein the date of this Covenant shall expire and cease and that even Jesus Christ himselfe who had for so many thousands of yeares gratified Mercy should in person appeare to see vindictive Iustice righted to the utmost In order whereunto all Mankind dead and alive young and old shall be called together viewed and examined impartially and that then All wicked and ungodly men who were not suffered for and paid for by Christ and made new Creatures however they sped in the dayes of their flesh shall both Soul and Body all of them to a man most certainly and eternally be damned as if there had been no such Saviour in the world at all And lastly Because it was the Lords good pleasure and purpose for the glory of his blessed patience and many other weighty causes him thereunto moving to let the world continue long and if Iustice should not shew its selfe and exercise its wrath at all untill the last Judgement day the children of men would grow intolerable in their blasphemies and impieties against God and be ready to thinke him such a one as themselves and break out also into bloud rapine and confusion among themselves It was therefore resolved and agreed That the Covenant of Grace should not hinder or binde up Divine Iustice's hands but that God might reveale wrath from Heaven when how as often and upon whomsoever he pleased provided they were out of the book of life And also that vindictive Iustice shall have her Officers and Deputies by the name of Magistrates and earthly Gods who should have power and authority from God to punish sinners according to the merit of their crimes and as far as a temporall life goes Yea and over and above all this that the world might know and be well satisfied that Jesus Christ and his Religion were no enemies to or would any waies abate the power of Justice and of Magistrates by patronizing or protecting the wickednesse of wicked men He also hath done Justice this further right by the Gospell by granting not onely that no badge of Christianity or Church-priviledge what soever let the Pope answer for his counterfeit power as well as he can shall excuse much lesse exempt any one from the hand of Iustice but also by setting up a new and high Court of Iustice within his Church inabling them to proceed further with open and scondalous sinners then the Magistrate doth or can viz. to punish their very Soules and Consciences by delivering them up to Satan and accursing them he engaging himself to see it made good Quid ultrà potuit facere quod non fecit What could be done more and what more need be said to prove against all doubters and disputers that Iustice to punish sinners is none of those indifferent Acts of God which he might doe or not doe as the making of the world and but one world c But yet more and in a farre more excellent manner is spoken be Lactantius in his dispute against the stupid and sottish Stoicks and Epicures By Pareus against the subtill and sinfull cavills of the Socinians who pull hard to overthrow this Doctrine thereby to make their way easier to invalidate the merit of Christs death And lately by a learned Pen of one of your one in this place I shall onely adde this That upon this Hinge all piety and righteousnesse among men turnes for if God should be uncertaine in his rewards who would serve him if in his punishments who will feare him and I conclude this point with that determination of the Father Iraquae ad correctionem vitiorum pertinet nec homini adimi debet nec Deo potest 2. Concerning the second thing that there is in sinne in every sin that which deserves the death the Eternall death as well as the Temporall of the sinner I have not provided to say much neither indeed need I. Socinus himselfe grants the merit of Eternall destruction which is the greater and every Protestant and Orthodox Writer against the Papists distinction of sinnes Veniall and Mortall have sufficiently cleared both Many Scriptures I could call in to make proof hereof let two be enough I. The words of the Text {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Worthy of death By Death all good Expositors doe understand and take in all evills of punishment death in its latitude death corporall and spirituall temporall and eternall of sense and of losse the full vialls of wrath And by the word worthy is meant due deserved just and proportionable Beza saith the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is taken from the even and equall poising and weighing things in a Ballance an antient Embleme of Justice so that though Cain or any man may say truly enough My punishment is greater than I can beare yet no man can say say truly that his sufferings are more or greater than he deserves Dives in Hell cries out of his torments but not a word against the Judge or the Sentence that sent him thither the enemies of God have cause to blesse God that spared them and kept them so long alive but no cause to cavill at their punishment for eternall death is full weight and yet but weight for sinne even among men whole scales cannot be carried with so even an hand as Gods Corrective Iustice hath an Eye to the quality of the party wronged and proportionates the punishment to his dignity and greatnesse an abused Majesty makes that high Treason which committed against a meaner subject would be but Felony or Mis-demeanor Peccanti in summum bonum summum debetur supplicium He deserves to suffer the greatest evill who sinnes against the greatest good The second Scripture shall be that of