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
A80793	The refuter refuted. Or Doctor Hammond's Ektenesteron defended, against the impertinent cavils of Mr. Henry Jeanes, minister of Gods Word at Chedzoy in Somerset-shire. By William Creed B.D. and rector of East-Codford in Wiltshire.	Creed, William, 1614 or 15-1663.	1659 (1659)	Wing C6875; Thomason E1009_1; ESTC R207939	554,570	699

sed quod potest adjutus divino Spiritu Quo autem major nunc datur aut offertur spiritus copia eo praeceptum quoque istud vberius praestandum est H. Grot. in annot ad Matth c. 22. vers 37. p. 375. § 48. † Daille l. 1. de Jejuniis cap. 7. apud D. Hammond in his Account of the Triplex Diatribe p. 144 Scalig. Elench Trehaeres c. 22. in the treatise of Will worship sect 28. Vide Bp. Downeham of the Covenant of Grace c. 10. throughout Monsieur Daillé and Joseph Scaliger both Protestants sufficient and in Treatises particularly opposed against Bellarmine and Serrarius the Jesuite have been quoted by the Doctor to this very purpose and others might be added to the Number But these are sufficient to acquit the Doctor from the suspicion of Popery in this his Doctrine and let our Refuter know that all Protestants are not even of the learned Chamier's opinion in this point And now that the Doctor and those of his Judgement are in the right I undertake to defend and shall make it good in * Vide infra sect 32. §. 20 21 22 23 24 c. 32. sect 26 27 29 31. due place § 49. Indeed the assertion of Chamier is so notoriously false that it carries its own confutation in its forehead even to the most ordinary observer and I wonder by what misfortune and inadvertence it dropped from his Pen. What Omnes gradns comprehendimus amoris qui obtineri possunt vel in hac vita vel in altera si quid sit minus id peccato deputamus Let our Refuter himself in his most Protestant Ruff construe it and tell us how he can make it good Can he ever be able to prove that it is my sin that I see not God face to face while I am in the body and walk by Faith not by sight If it be my sin that I be not a Comprehensor in Heaven while I am in the state of a Viator upon earth that I be not present with the Lord while I am absent from him that I enjoy not Heaven happinesse and the sight of God whilst I am in the flesh in which state no man can see him and live then God with all humble Reverence be it spoken must be the Author of it For God has planted us all in that Condition where we can only see him by Faith and Revelation as through a glass darkly and not face to face Even Adam in innocence had only this advantage to see God by 1 Cor. 13. 12. Faith and clearer Revelation but not at all by Sight And now if our Love of necessity must bear proportion to our Knowledge Impossible it is I should love God at that height whilst I am in the flesh as I can do and shall by Gods Grace I firmly hope when I see him face to face and shall know as I am known Even the souls of Adam and all just men now made perfect do far more intensely more fervently love God whom they now see and enjoy in Heaven then ever Adam did or could if he had continued still in Innocence They love him now Naturally Uninterruptedly Constantly and Immutably but Adam in Paradise Habitually and not alwaies Actually for of necessity the Acts of his Love must be interrupted at least whilst he slept and Freely and therefore Mutably as his fall does too sadly evidence Nay the very Angels that fell not but kept their first station do now more fervently love God since their Confirmation in Grace because they now Immutably love him and have had since the fall of Lucifer an Experiment of his Favour to them which the others had not § 50. With what colour of truth then can it be maintained that it must be deputed and reckoned my sin if I love not God to as high a degree in this life as is possible to be attained in the next For does not that height and perfection of Love depend purely upon the sight and enjoyment of God and the participation of Heaven happiness And is not this height and intensenesse of Love an effect at least of the happiness of the Spirits of just men made perfect And does not this wholly and absolutely depend upon Gods bounty For though the wages of sin be death yet the gift of God is eternal life through Jesus Christ our Lord. Rom. 6. 23. And shall it be my sin that Gods gifts are not at my Command or within my power to purchase them Or must we say with Bellarmine that it is our sin and will be our punishment if we do not even ex condigno merit Heaven For so of necessity it must be said before it can be maintained that it must be our sin and transgression of this first and great Commandement if we love not God to that height and degree that the blessed Saints and Angels do love him in Heaven with that precise utmost height which is possible to be attained not only in this life but also in the next Add to this that the Saints and Angels now confirmed in grace do love God Naturally and Necessarily to that height that they love him and they can as well cease to see God and know God as not so to love him This is not now their election and choice but their happinesse and Crown their reward nay their Nature not their Labour and Endeavour How then can the want of that Fervour be my sin which is not within the compass of my Will and power to arrive at * Vide Davenant de Justit habit Act. c. ●1 p. 470. arg 1. He should as well have said it is our fault that now we be not immortal and glorified whilest we are in the flesh And let me tell our Refuter that he also should have said we are obliged to see God face to face whilest we are in this body as well as to have told us that the first and greatest Commandement enjoyneth us a love of God with as high a degree as is possible Jeanes hic p. 31. unto the humane Nature For I hope he will not say but that is possible to the humane Nature which Enoch and Elias not to speak of our Blessed Saviour at the right hand of God and the Spirits of just men made perfect have now attained to § 51. Indeed this assertion of Chamier is so extremly crude and absurd in that sense which the words at first view do seem to import that I had rather strain them to the meaning and purpose of Grotius and Doctor Hammond then any such monstrous Paradox should be affixed to so Judicious and learned a man Howsoever if Mr. Cawdrey and our Refuter will needs otherwise understand him as they seem in this assertion of theirs to have done which I conceive was to them the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Stone of stumbling and Rock of offence I shall leave them to defend and make it good For

when Mahomet who has commanded his followers to oppose and persecute his worshippers has yet in his very Alcoran declared him to be a most holy man and the next great Prophet sent from God and therefore condemnes his own followers that blaspheme him for us Christians that acknowledge him our Saviour either directly or indirectly to pull the glorious Crown of Righteousness from his head is most hideous and protentous blasphemy And therefore I shall as readily as cheerfully as our Refuter pronounce Anathema to all such Conclusions that cast the least Umbrage and suspition of guilt upon our ever blessed Saviour And so I undertake shall Doctor Hammond and I am bold to promise our Refuter his thanks and most grateful acknowledgement if at any time he shall reclaim him from any such dangerous though by himself undiscovered Inferences § 9. But then secondly I must adde that because Christ was absolutely impeccable and could not sin therefore of necessity the Inward Acts of his Love and holy Charity could not be of the same equal Intenseness but must differ in gradual Perfection according to the Order of Charity that Gods Law requires and the different Participation of the Divine goodness in the several Objects of this Love § 10. Thirdly I grant that the first and great Commandement enjoynes us the most intense Actual Love of God that is possible command us it does to love God tanto nixu conatu quanto fieri potest with our utmost force and endeavour and with as high a degree of Actual Love as is possible for us to reach unto § 11. But then fourthly I must deny that it will follow that even the Acts of this Love this high transcendent Love that is immediately fixed on God are all equally intense though the Ardor of them must be still as intense as we are able For since as St. Austin and Bernard Aquinas and Scotus say truly that this commandement in that sense cannot perfectly be fulfilled in this life but it shall be then only in Heaven when man shall be totally united and joyned to God by virtue of the beatifical vision when God shall be all in all since also it is evident that this first and great Commandement obliges us to love God only with all our strength and not with more then ever we had at first in Adam before his fall and since it is also evident that Adam in innocency had not the same Abilities to love God in Paradise as the soul of the same Adam and the Spirits of all just men now made perfect have in Heaven and since it is also as evident as I shall also by and by and beyond all exception further demonstrate that Christ as considered in the state of a Viator had not the same Abilities to know and love God as he had at the same time as considered in the state of a Comprehensor and fully possessed of heaven happinesse and the full sight and Vision and enjoyment and fruition of God it will undenyably follow that even in the Acts of this high transcendent Love of God there was and must be acknowledged a Gradual difference in respect of Ardor and Intensenesse according to the difference of his Abilities as considered in the state of a Viator and as considered in the state of a Comprehensor § 12. Fifthly I grant that Christ as Man had in his humane soul as considered in the state of a Comprehensor in the superiour part of it the Mind farr greater abilities for the Actual Love of God then Adam had in Paradise because from the first Moment of his Conception and Birth by virtue of the hypostatical Vnion he had greater Abilities for this Love then all the Saints and Angels in heaven And therefore I do also grant that the inward Acts of this his Love as Comprehensor were alwaies One without any Interruption or Gradual Variation these were alwaies at the height and the same equal intensenesse because they were alwaies in Termino and not free Acts of the Will but Necessary effects of the Beatifical Vision § 13. But then sixthly I must add what our Refuter ha's in his Mixture of Scholastical Divinity with Practical told us Jeanes mixture pag. 261. concerning our blessed Saviour as considered in the state of a Viator That it is not to be denyed but that by special dispensation there was some restraint of the influence of his happinesse or beatifical vision in the whole course of his humiliation and particularly in the time of his doleful passion But though truly as he addes immediately it seemes very improbable and no waies sortable unto the state of Christs blessednesse for his grace and holinesse the Image of God in him his love of God c. to wit in the habit as these Phrases signifie to be lyable to perpetual motion and augmentation yet because let me add his Abilities during this restraint of the Influence of his happinesse and as considered in the state of a Viator were not the same as now they are in the state of a Comprehensor the Intensenesse and Ardor in the Acts of his Love now must be higher then they were during that Restraint But much more must this be allowed that there was a Gradual difference in the Acts of his Love if as our Refuter in his Mixture undertakes to demonstrate that Jeanes his mixture p. 250 our Saviour did as truly increase in the inward Acts of Wisdom and Grace as he did in Stature § 14. But then seventhly let me add that if the Inward Acts of this Love of God were not alwaies equal but did Gradually differ because they did Gradually increase it will not therefore follow that our Saviour must be concluded guilty with all humble reverence be it spoken of the breach of the first and great Commandement For he that alwaies loves God with all his Soul and might and strength that loves him to the utmost of his ability that he ha's by Gods gift and not weakened by sin nor impaired by his own fault loves him pro praesenti statu as much as that Law does require and if as his Abilities do increase his Love does constantly still increase he still loves God according to that duty and measure which that Law does require though the Acts of this Love are now more intense than they were formerly And thus it was in Christ at least as compared in the state of a Viator with himself as considered in the state of a Comprehensor The Acts then of this his Love were alwaies holy and most conformable to Gods Law and still in suo genere perfect though they were not all equal in Gradual Intensenesse and all simply and absolutely perfect as now they are where he sits at the Right hand of God And therefore even in respect of these Acts it will not follow that though they were not alwaies equal in gradual perfection his Obedience to this Commandement was therefore imperfect

non tantum habitus sed Actus verba inquam opera nomine sapientiae appellentur ubique obvium est tam in vulgari sermone quam in sacris literis c. Gratia quâ gratus fuit acceptus non tamen interiori quâ ab initio incarnationis fuerat plenus perfectus sed externis Gratiae operibus ex interioris gratiae habitibus Elicitis non enim per incrementa aetatis evasit aut sanctior aut gratior sed perfectioribus gratiae sanctitatisque operibus incubuit qer quae majora merita sibi comparavit Quamvis enim quodvis opus verbum Christi ratione personae operantis filii inquam Dei esset aequalis sanctitatis ac meriti non tamen ratione ipsius operis aut verbi gratius enim fuit opus Iejunium quadraginta dierum quam fuisset Jejunium trium dierum passio majoris meriti fuit quam Circumcisio almost the very words of the Doctor that our Refuter so quarrells at Profecit ergo exterius verbis factisque eminentioris sanctitatis amplioris meriti Nam Gratiae nomen in scripturis usurpari pro verbis factisque ex interiori gratiâ emanantibus manifestum est c. Apud Deum Deo teste judice approbatore Refertur ad omnia tria praecedentia quod Iesus exterius profecerit prout aetate ita sapientiae gratiae actionibus perfectioribus Let the Refuter mark it non ficte simulatè sed Deo ipso Iudice verè sincere ita ut ex praeclaris gestis cum aetate crescentibus accreverint apud Deum ampliora merita consequentia praemia § 68. And thus besides the Schoolmen formerly quoted to this purpose we have brought in six of the most learned among the Papists and most eminent Literall and Practicall Expositors among them attesting Christs true and reall increase in the Acts of wisdome and Grace § 69. Come we now to the eminently learned among the Protestants § 70. And among them let Reverend Beza lead the Van. Luc. 2. v. 40. Implebaturque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vulg plenus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza major Annotat. in novum Testam in Luc. 2. v. 40. 52. f●l edit 1598. Erasmus autem recte expressit vim Participii quo significatur Deitatis effecta pro aetatis progressu in assumptâ verâ humanitate sese exeruisse And then upon the 52. verse he thus adds Sapientia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quum enim licet anima ab ipso exortu perfectissima donatus tamen per omnia nobis solo excepto peccato conformis fuerit adolescente demum ipso exeruerunt sese omnes animi tum corporis facultates Imo ipsa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plenitudo sese prout quatenus ipsi libuit humanitati assumtae insinuavit quicquid garriant mataeologi novi ubiquitarii Eutychiani § 71. To him I shall annex Piscator another eminent Expositor Jo. Piscat Commentar in n. T. in Scholiis ad cap. 2. Luc. v 40. Puerulus autem crescebat corroborabatur Spiritu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est animo vel Spiritu sancto id est donis spiritus sancti Implebaturque sapientia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ep●xegesis § 72. The learned Deodate shall succeed Luc. 2. 40. Deodat in Luc. Waxed strong whereby is shewen the fullness of the gifts of the holy Ghost shewed themselves in him and brought forth extraordinary effects according to the progress of his age and the encrease of his bodily strength and its organs he having every way made himself like unto man except sin § 73. The notes of the Assembly of Divines will be of moment Assembly Notes in Luc. in this case and therefore will deserve our next consideration Luc. 2. 40. Filled with wisdome with admirable wisdome shewing it self in him as he grew up this was the effect of the Deity dwelling in him from under the veil of his assumed humanity To the Deity nothing could be added an infinite cannot increase in the humanity he was as without sin Heb. 4. 15. and so had a native ignorance of some things from which he grew as he increased in Age. For though the Deity and Humanity were but one person yet were not the incommucable Properties of the Deity given to the humane Nature the Deity was infinite omnipresent c. so was not the humanity c. vers 52. Increased in wisdome as a child lege humanae naturae as Euthymius saith well but encreased by little and little for as God he was absolutely perfect because he assumed a reasonable soul as well as a humane body the Deity thereto united was so veiled that the graces thereof shewed themselves by certain degrees according to the maturity of his humane faculties and so he encreased in wisdome though the fullness of the Godhead dwelt in him Col. 2. 9. And stature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In stature of body the Greek word also signifieth Age so he as man encreased in body and soul Nam sicut carnis est aetate proficere sic est animae sapientiâ gratiâ profecisse Fulgent de Myster Mediat ad Thrasimund l. 1. So these § 74. But to ease my self and the Reader in this flat and heavy work I shall next in one Cameron tantamount and upon the matter quote the whole Reformed Church of France For this Cameron and his Doctrine was of such high esteem among them that they ordered by a decree of the Nationall Synod held at * Helvorum Castris Castres that his works as many as could be had should be gathered together and printed at the publick charge And the learned Triumvirate S. Boucherell L. Capellus and M. Amyrald were imployed by Authority of the Provinciall Synod of Anjou and Tours c. to set them forth which they carefully performed Thus then he † Joan. Cameron 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●ract de Eccles 2. c. de Gratiâ p. 240. col 1. 2. edit Genev. sol 1642. and in a work formerly published in his life time and here reprinted among his Remains Sed duplex est Dei favor alius qui misericordia est propriè dicta qua miseros prosequitur peccatores Alius est quo prosequitur Creaturam qui favor dicitur quia Creatura qua Creatura subdita est Creatori suo secundum hanc significationem etiam Christus crescebat gratiâ apud Deum apud homines non qua Deus est sed qua homo est Nam quo illustrior est imago Dei etiam in Creatura eo Deus creaturâ magis delectatur Porro illustrior fuit imago Dei in Christo adolescente quam in puero itaque crevisse dicitur Christus gratia quod nihil detrahit ut calumniantur Pontificii and let our Refuter mark it dignitati Christi hoc enim factum est per Oeconomiam in gratiam nostri alioquin exclament indignum fuisse Christo ut puer fuerit sed