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
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

pardon of any sin He answereth that it would not be idle and in vaine and his confirmation of it will mutatis mutandis with due change serve our turne Neque id est otiosum sicut potentia Dei non est otiosa etiamsi infinita possit operari quae non operatur qùia est attributum quoddam connaturale ipsi Deo pertinens ad perfectionem ejus Ita enim infinitus valor propriorum operum est quasi naturalis proprietas Dei hominis pertinens ad perfectionem ejus Gods power is not idle though it can worke infinite things which it never worketh because it is a connaturall attribute of God belonging unto his perfection So the infinite value of the satisfactory works and sufferings of Christ is as it were a naturall property of God man and therefore we cannot say that any of them be superfluous though they be not applied unto those unto whom they are appliable A Second Argument may be framed thus The bloud of Christ is of infinite price and therefore every drop of it sufficient to cancell the sins of the whole world Christ therefore did endure much more then was necessary for the redemption of man and of his superabundant satisfaction the treasure of the Church principally consisteth Unto this I shall answer 1. in the words of Dr. Francis White in his reply unto the Jesuite Fisher pag. 553 554. Although one drop of Christs bloud even when he was circumcised and whipped might have been sufficient for mans redemption if God had so ordained yet presupposing the Divine decree and ordinance to the contrary one drop of Christs bloud is not sufficient to make satisfaction for our sins because sufficiency in this kind is to be measured by the wisdome will and acceptation of the ordainer which requireth as much as himselfe appointed and decreed should be and neither more nor lesse 2. A confutation of this popish conceit touching a sufficiency in one drop of Christs bloud to satisfy for sin you may fetch out of another Bishop Dr. Bilson in his survey of the sufferings of Christ c. pag. 103. Nothing saith he did fully satisfy the justice of God for sin nor make a perfect reconciliation for us with God but his obedience unto death For that which must satisfy for sin must be death other ransome for sin God neither in his wisdome and counsell would nor in his truth and justice could accept after his will once determined and declared It was the first wages appointed and denounced by God to sin In the day that thou eatest thereof thou shalt die the death Gen. 2. or certainly thou shall di● the doubling of the word noting the inflexibility of Gods counsell and justice The Apostle witnesseth the same when he saith the wages of sin is death Rom. 6. Then as sin was irrevocably rewarded with death so must it necessarily be redeemed by death which rule stood so sure that when the son of God would give himselfe for us to redeem us he could not do it by reason of Gods immutable counsell and decree but by death Wherefore the Apostle calleth him Heb. 9. the mediatour of the new Testament through death for the redemption of transgressions And where a testament is there must be saith he the death of the testator He contenteth not himselse to say there was but there must be the death of the testator before we could be redeemed A necessity not simply binding Gods power but plainly declaring his counsell to be fixed and his will revealed I have alleadged the testimony of these two B●shops because I find others of the same ranke to speak another language And those that have been the most rigid assertors of the prelaticall cause have made this Monkish dreame one piece of their Divinity and have bespattered as Puritans all that have adventured upon any limitation or mitigation of this hyperbole of Bernards Thirdly I shall referr the reader for further satisfaction unto x Illud non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intelligitur de totali causa meriti Christi sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 duntaxat departiali causa nempè dignitate atque habilitate perscuae satisfacientis c. Ludovicus Lucius against Gittichius the Socinian who doth what he can to qualify the Rhetorick of such Protestants as say with Bernard that one drop of Ch●ists blood is enough to ransome all mankind pag. 22. and withall he proveth pag. 121. out of Heb. 9.15 that in strictnesse and propriety of speech there was need not only of some few drops of his bloud but of his very death it selfe for satisfaction of Gods justice Unto him I shall also fourthly adde Chamier tom 3 lib. 24. cap. 12. sect 7 8 9. p. 1093. Who there thus argueth against the Papists in this particular The Scripture ascribes the redemption and salvation of the elect as to the blood so to the death of Christ We were reconciled unto God by the death of his Son Rom. 5.10 You that were sometimes alienated c now hath he reconciled in the body of his fl●sh through death Col. 1.21,22 Now will they play the sophisters with Christs death as with his bloud and say that some are redeemed with one part and others with another branch of his death What can be more absurd then such a distribution of the application of Christ's death As all the elect considered joyntly are redeemed by the whole death of Christ so every one of them severally and apart Paul is not ransomed by one portion of his death and Peter by another But each of them by the same whole death considered entirely in all its kinds members and degrees Now if by the scripture the whole death of Christ is requisite for the redemption of but one single soule then it is but a curious and rash presumption so peremptorily to affirme that but one drop of Christs blood one teare of his eie one drop of his sweat is more then sufficient for the ransome of all mankind Unto all these I shall in the last place subjoyne out of Ames Bell. Enervat tom 1. lib. 2. Cap. 2. pag. 93. a passage that proveth one or a few drops of bloud to be an unmeet satisfaction unto the divine justice for the numerous and heinous sins of men Quamvis valor passionis pensandus sit ex dignitate patientis tamen ut passio idonea esset ad valorem illum in talem usum sustinendum proportio fuit observanda inter poenam debitam solutam Although the value of Christ's passion be to be weighed and measured by the dignity of his person suffering yet notwithstanding that his passion might be fit to receive or sustaine the now mentioned value requisite it was that a proportion should be observed between the punishment that was due from us and that which was paid and suffered by him That Christs sufferings might be satisfactory there was requisite not only dignitas personae but also gravitas poenae not only 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