Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	law_n	sin_n	transgression_n	1,540	5	10.6759	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11363	A treatise of Paradise. And the principall contents thereof especially of the greatnesse, situation, beautie, and other properties of that place: of the trees of life, good and euill; of the serpent, cherubin, fiery sword, mans creation, immortalitie, propagation, stature, age, knowledge, temptation, fall, and exclusion out of Paradise; and consequently of his and our originall sin: with many other difficulties touching these points. Collected out of the holy Scriptures, ancient fathers, and other both ancient and moderne writers.	Salkeld, John, 1576-1660.	1617 (1617)	STC 21622; ESTC S116515	126,315	368

parent Adam neither our immediate parents now regenerated in Christ haue in any wise the guiltinesse of originall sinne at the time of our generation how can it therefore possibly come to passe that any such guilt of originall sinne should proceed from them vnto vs Certainly this could not proceed from any matrimoniall act seeing that was and is lawfull in all lawes both of nature Moses and grace how therefore could that which is a sinne and consequently vnlawfull proceed from that which is altogether lawfull Thirdly the actions of our externall powers as of seeing smelling tasting and the like are in no wise voluntary or so tearmed but outwardly only or as the Philosophers tearme is by an extrinsecall denomination or name deriued from our will and this because they haue no freedome or libertie in themselues inwardly but only as they are directed from the inward facultie of the will and therefore as they haue no libertie or free will but only by an externe denomination so neither haue they any sinne inwardly inherent but onely as they are commanded or proceed from the will Therefore after the same manner seeing the soules and willes of the infants haue no libertie or freedome of choice but only by an externe denomination outwardly deriued from the will of Adam now altogether past and of his sinne now forgiuen it must needs follow that they cannot in any wise bee said to haue contracted any sin but only by an externe denomination proceeding from the sin of Adam Fourthly that which in it selfe is according to Gods law neither in any wise contradicting the same cannot be the cause of that which is against the law of God wherefore seeing that matrimonie or the matrimoniall act is according to Gods law it cannot bee the cause or occasion of originall sinne in the infant which is against Gods law Fiftly originall sinne cannot proceed from Adam vnto his posteritie neither as from the morall cause thereof neither as from a physicall naturall or reall cause not morally because as death did proceed from sinne so life if he had perseuered should haue proceeded from grace and originall iustice which was a gift giuen vnto all our nature in Adam not per modum meriti by way of merit as some haue dreamed but gratis otherwise as the Apostle argueth Romans the 11. chapter grace should haue been no grace Now therefore consequently neither doth originall sinne passe vnto vs his posteritie by way of demerit or as a morall effect of sinne seeing that the same reason which doth vrge for the transfusion of this demerit or sinne vnto vs doth also vrge for the transfusion of grace Wherefore seeing he could not be the meritorious cause of our grace because it doth implie contradiction to be deserued and yet to be grace a free gift and graciously giuen neither can he be consequently the morall cause of our originall sinne Neither finally can the sinne of Adam bee the reall or physicall cause of our sinne seeing that his sinne whereof ours should proceed is now neither actuall nor virtuall not actuall because it is forgiuen not virtuall for that then it should be latent in the generatiue power or seed which cannot possibly bee because then it should be attributed to God who is cause of the generatiue power seeing as the Philosophers say causa causae est causa effectus illius secundae causae the cause of any second cause is the cause of the effect proceeding from the second cause Lastly there cannot bee assigned any time or moment in which the sonnes of Adam doe or can contract this originall sinne therefore both according to true Diuinitie and Philosophie it cannot be that we doe really and inwardly in our soules contract any such sinne but rather wee are called sinners in Adam and are said by the Apostle to haue sinned in Adam by reason onely of his fall who was our head The antecedent seemeth certaine because this sinne can neither infect our soules in the first instant of their creation or infusion otherwise the soule should haue it from her creation and consequently it might bee attributed to Almightie God as to the author thereof seeing that as true Philosophie teacheth operatio quae simul incipit cum esse rei est illi ab agente à quo habet esse the action which beginneth iointly with the being of the effect is from that cause from which it hath being And hence Aquinas holdeth as impossible Aquinas 1 parte q. 63. art 15 in corpore Angelum in primo instante creationis suae peccasse quoniam peccatum illud tribueretur Deo that Lucifer sinned in the first instant of his creation because that sinne should haue beene attributed to God which were blasphemous Neither could this sinne bee contracted by vs in the instant in which our soules were infused into our bodies seeing that the immediate subiect of sinne is not the body but the soule or some of the powers of the soule seeing therefore no instant can be assigned in which the sonnes of Adam are infected with this originall crime it followeth necessarily both according to the grounds of reason and Scripture that there is no such infection or corruption inherent in our soules For the better vnderstanding of this fundamentall point so controuerted in all ages we must note first that originall sinne is called peccatum naturae the sinne of nature according to that of Paul Ephesians 2. Wee were by nature the sonnes of wrath because sinne did spot defile or rather corrupt the whole masse of humane nature in our first father Adam from whom as first head and fountaine it hath beene and is deriued Secondly this sinne is called the sinne of the world Iohn chap. 1. Behold the Lambe of God which taketh away the sinne of the world because all men were defiled with this one onely excepted God and man by whom al others were redeemed Thirdly it is also tearmed peccatum humanae conditionis the sinne common to all humane nature because there is not any Christ only excepted which doth not vndergoe this yoke So Ierome explicating that of the 50. Psalme Behold I am conceiued in iniquities saith Hieron super cap. 4. Ezechiel not in the iniquities of my mother but in the iniquities of humane nature which are generall to all humane nature or which hath defiled all mankinde Fourthly the sinne of Adam is called peccatum radicale the radicall sinne or root of sinne because wee being now depriued by it of originall iustice which as it was in Adam so should it also haue beene in vs an antidote against all inordinate desires but now our inordinate appetite and concupiscence which is the root of all euill is let loose to the ouerthrow of all true libertie Lastly wee must note this difference betweene the originall and the actuall sinne of euery particular man besides Adam that the actuall sinne is committed by the actuall will and consent of euery sinner but the

be past yet that this might be imputed vnto vs his posteritie onely by reason of the relation which we might haue from his act and this without any other priuation negation or concupiscence remaining in vs. I answer that although this be the opinion of Albertus and Catharinus yet that in no wise it may be admitted for so we are not really and internally sinners in Adam but onely by an externe denomination of his sinne which as wee haue already showne is most erroneous CHAP. LVIII Of the manner how originall sinne doth descend from Adam to his posteritie THere hath beene three distinct heresies about this point the first which making no difference betweene the soules of men and other liuing creatures held that as the soules of all other creatures compounded of matter and forme are produced with dependencie of their subiect and materiall substance so likewise the soules of men And that therefore they were infected and polluted by the coniunction with the body The second opinion no lesse absurd in Philosophy then erroneous in Diuinitie is that one soule doth concurre vnto the generation of another as the whole man wholy to the production of another The third and worst opinion of all doth attribute the production of originall sinne in our soules vnto the absolute power of God spotting thereby his infinite goodnesse by the too much extending of his omnipotence euen vnto that which rather argueth impotencie then omnipotencie Now therefore the true cause of originall sinne in vs as the Scripture often witnesseth was our first father Adam by reason of his transgression of the commandement of God but this not by reall influx and concourse but by morall first because hee could not of himselfe and by his owne nature passe vnto his posteritie any such effect especially seeing that that sinne now is altogether past yea at least way according to the guiltinesse thereof it is washed away by the blood of Christ but according to the decree of Almighty God he was the morall cause insomuch as the infusion of originall iustice into vs depended vpon his will by not sinning according to the compact made betweene him and God hee therefore eating of the forbidden fruit there followed necessarily priuation of originall iustice in our soules and consequently originall sinne in it selfe CHAP. LIX Whether it was necessary that there should be made a couenant betweene God and man that so originall sinne might descend to the posteritie of Adam CAtharinus aboue alleadged thinketh it altogether necessary that there should bee such a pact betweene God and man vt in posteros peccatum deriuari possit that so Adams sinne might be deriued vnto his posteritie and that the said pact was included in these words in quacunque hora comederis morte morieris in what houre soeuer thou shalt eat thou shalt die Gen. 2. 3. Sotus on the contrary side in his first booke de natura gratia cap. 10. thinketh it friuolous to admit any such pact which opinion many more moderne writers doe the rather follow because the law of nature did oblige man to the preseruing of iustice But certainely no man can deny but that originall grace and iustice should haue beene transfused to Adams posteritie if hee who was our head and had receiued it for vs all had perseuered and this by the sole will and ordinance of God for certainely this was not required by the nature of originall iustice and consequently it onely required the decree of God about this matter which might haue beene otherwise But that there was the said pact betweene God and Adam himselfe for himselfe it seemeth euident out of the aforesaid text of Gen. as Athanasius well noteth CHAP. LX. How the soule is said to be infected by the flesh I Answer that this infection is not because the soule receiueth any reall influx from the body for without question the body can in no wise as an efficient cause maculate or spot the soule but this is because as soone as euer the soule is created and in the very same instant that shee is infused into the body shee wanteth that gift of originall iustice which shee ought to haue had and therefore concupiscence is imputed vnto her as sinne which should haue been healed or not imputed by originall iustice if Adam had not lost it for vs all and this is the meaning of venerable Bede tomo 8. in lib. quaestionum 4. 14 a little before the end where he saith animā ex vnione cum carne peccato maculatā esse that our soules are maculated by the vnion with the body CHAP. LXI Whether there should haue beene any originall sinne in 〈◊〉 if either Adam or Eue onely had eaten of the forbidden tree THe reason of this doubt is because as the preacher saith a muliere initium peccati sinne had his beginning from the woman and through her all doe die it seemeth therfore that though shee onely had sinned the same sinne should haue beene imputed vnto vs all yea all should haue contracted that sin in her and by hers Secondly S. Hierome S. Ambrose explicating these words ad Rom 5. per vnum hominem c. through one man sinne entred into the world in whom all haue sinned doe vnderstand that one to be Eue if therefore shee was the first cause of this sinne it seemeth that though shee onely had sinned neuerthelesse sinne should haue beene deriued vnto her posteritie though Adam had not sinned seeing that these words in whom all haue sinned according to the interpretation of S. Hierome and S. Ambrose are to be applied vnto the woman as who was the first cause of mans woe Although I can gather nothing altogether certaine about this point either out of the holy Scriptures or Fathers yet neuerthelesse it seemeth more probable that the whole cause of originall sinne in vs ought to bee reduced vnto Adam so that by Adams consent onely and not by Eues we were to be borne in originall iniustice The reason is for that all the Fathers S. Hierome and S. Ambrose only excepted who doe interpret the aforesaid place doe vnderstand it of Adam and not of Eue yea it seemeth that this may be gathered out of the words of S. Paul 1. Corinth 15. As in Adam all do die so all shall be reviued in Christ wherfore venerable Bede is plainely of this opinion in the 14 of his questions tomo 8 where he saith originale peccatum trahere originem ex Adamo non ex diabolo quia ex diabolo non propagamur non ab Eua quia vir id est Adam non est à muliere sed mulier a viro ex quo sequitur Adamo non peccante etiamsi Eua peccasset non futurum in nobis peccatum That originall sinne hath his beginning from Adam onely not from the Deuill because wee are not begot by the Deuill neither of Eue because the man to wit Adam is not of the woman but the woman of the man