Selected quad for the lemma: law_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
law_n	apostle_n	sin_n	transgression_n	5,988	5	10.4357	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A90293	Theomachia autexousiastikē: or, A display of Arminianisme. Being a discovery of the old Pelagian idol free-will, with the new goddesse contingency, advancing themselves, into the throne of the God of heaven to the prejudice of his grace, providence, and supreme dominion over the children of men. Wherein the maine errors of the Arminians are laid open, by which they are fallen off from the received doctrine of all the reformed churches, with their opposition in divers particulars to the doctrine established in the Church of England. Discovered out of their owne writings and confessions, and confuted by the Word of God. / By Iohn Owen, Master of Arts of Queens Colledge in Oxon.	Owen, John, 1616-1683.	1643 (1643)	Wing O811; Thomason E97_14; ESTC R21402	143,909	187

originall pravitie in the heart will minde and understanding Ephes 4. 18. Rom. 12. 2. Gen. 6. 5. Thirdly by those which positively decypher this naturall depravation 1 Corinth 2. 14. Rom. 8. 7. or Fourthly that place it in the flesh or whole man Rom. 6. 6. Gal. 5. 16. so that it is not a bare imputation of anothers fault but an intrinsecall adjacent corruption of our nature it selfe that we call by this name of originall sinne but alas it seemes we are too large carvers for our selves in that wherewith we will not be contented the Arminians deny all such imputation as to heavy a charge for the pure unblameable condition wherein they are brought into this world they deny I say that they are guiltie of Adams sinne as sinning in him or that his sinne is any way imputed unto us which is their second assault upon the truth of this Article of faith Adam sinned in his owne proper person and there is no reason why God should impute that sinne of his unto infants saith Boreus The nature of the first Covenant the right and power of God the comparison instituted by the Apostle between Adam and Christ the divine constitution whereby Adam was appointed to be the head fountaine and origen of all humane kinde are with him no reasons at all to perswade it For it is against equitie saith their Apologie that one should be counted guiltie for a sinne that is not his owne that he should be reputed nocent who in regard of his owne will is truly innocent and here Christian Reader behold plaine Pelagianisme obtruded on us without either welt or guard men on a sudden made pure and truly innocent notwithstanding all that naturall pollution and corruption the Scripture every where proclaimes them to be replenished withall neither is the reason they intimate of any value that their wils assented not to it and which a little before they plainly urge It is say they against the nature of sinne that that should be counted a sinne or be imputed as a sinne to any by whose own proper will it was not committed which being all they have to say they repeat it over and over in this case it must be voluntary or it is no sinne but I say this is of no force at all for first Saint Iohn in his most exact definition of sinne requires not voluntarinesse to the nature of it but only an obliquitie a deviation from the rule it is an anomie a discrepancie from the Law which whither voluntary or no it skils not much but sure enough there is in our nature such a repugnancie to the Law of God so that secondly if originally we are free from a voluntary actuall transgression yet we are not from an habituall voluntary digression and exorbitancy from the Law but thirdly in respect of our wils we are not thus innocent neither for we all sinned in Adam as the Apostle affirmeth now all sinne is voluntary say the Remonstrants and therefore Adams transgression was our voluntary sinne also and that in divers respects First In that his voluntary act is imputed to us as ours by reason of the covenant which was made with him on our behalfe but because this consisting in an imputation must needs be extrinsecall unto us therefore secondly we say that Adam being the roote and head of all humane kinde and we all branches from that root all parts of that body whereof he was the head his will may be said to be ours we were then all that one man we were all in him and had no other will but his so that though that be extrinsecall unto us considered as particular persons yet it is intrinsecall as we are all parts of one common nature as in him we sinned so in him we had a will of sinning thirdly Originall sinne is a defect of nature and not of this or that particular person whereon Alvarez grounds this difference of actuall and originall sinne that the one is alwayes committed by the proper will of the sinner to the other is required only the will of our first parent who was the head of humane nature Fourthly It is hereditary naturall and no way involuntary or put into us against our wils it possesseth our wils and inclines us to voluntary sins I see no reason then why Corvinus should affirme as he doth that it is absurd that by one mans disobedience many should be made actually disobedient unlesse he did it purposely to contradict St. Paul teaching us that by one mans disobedience many were made sinners Rom. 5. 19. Paulus ait Corvinus negat eligite cui credatis choose whom you will beleeve St. Paul or the Arminians the summe of their indeavour in this particular is to cleare the nature of man from being any way guiltie of Adams actuall sin as being then in him a member and part of that body whereof he was the head or from being obnoxious unto an imputation of it by reason of that Covenant which God made with us all in him so that denying as you saw before all inherent corruption and pravitie of nature and now all participation by any means of Adams transgression me thinks they cast a great aspersion on Almighty God however he dealt with Adam for his own particular yet for casting us his most innocent posteritie out of Paradise it seemes a hard case that having no obliquitie or sinne in our nature to deserve it nor no interest in his disobedience whose obedience had been the means of conveying so much happinesse unto us we should yet be involved in so great a punishment as we are For that we are not now by birth under a great curse and punishment they shall never be able to perswade any poore soul who ever heard of Paradise or the garden where God first placed Adam and though all the rest in their judgement be no great matter but an infirmitie and languor of nature or some such thing yet what ever it be they confesse it lights on us as well as him We confesse say they that the sinne of Adam may be thus farre said to be imputed to his posteritie inasmuch as God would have them all borne obnoxious to that punishment which Adam incurred by his sinne or permitted that evill which was inflicted on him to descend on them Now be this punishment what it will never so small yet if we have no demerit of our own nor interest in Adams sinne it is such an act of injustice as we must reject from the most holy with a God forbid farre be it from the Iudge of all the world to punish the righteous with the ungodly if God should impute the sinne of Adam unto us and thereon pronounce us obnoxious to the curse deserved by it if we have a pure sinlesse unspotted nature even this could scarse be reconciled with that rule of his proceeding in justice with the sonnes of men the soule that sinneth it shall