Selected quad for the lemma: sin_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	adam_n	impute_v	posterity_n	3,200	5	9.6977	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47193	The universall free grace of the Gospell asserted, or, The light of the glorious Gospell of Jesus Christ, shining forth universally, and enlightning every man that coms [sic] into the world, and therby giving unto every man, a day of visitation wherin it is possible for him to be saved, which is glad tydings unto all people, being witnessed and testifyed unto, by us the people called in derision Quakers : and in opposition to all denyers of it, of one sort and another proved by many infallible arguments, in the evidence and demonstration of the spirit of truth, according to Scripture testimonies and sound reason : with the objections of any seeming weight against it, answered it, answered / by George Keith.	Keith, George, 1639?-1716.; Furly, Benjamin, 1636-1714.	1671 (1671)	Wing K228; ESTC R13258	128,214	140

That ability hath been given unto every man both to know and do the Will of God but they by their sin have lost it and so it is righteous with the Lord now to require obedience of them though they cannot perform it because they once had it and their playing the prodigall with it diminishes not the Lords right of exacting it from them still Answ. But of these men we ask when or how was this Power ability given to all men how and when did they loose it If they say in Adam I reply that this is but a deceitfull mist cast before mens eyes to blind them from seing the truth But the day is dawned and dawning the glorious light of which will go on to dispell all such mists of deceit But that I may make this the more plainly appear I shall first premise some things First I grant Adam had when God made him an ability or Power given him in a divine principle of light and life both to know and do the will of God Secondly That Adam by his fall came to loose this ability by loosing the divine Principle in which the ability stood Which though he lost yet it remained in his own house but the light and life thereof became though the prevalency of the fall extinguished it died in him remained shut up in death till the Lord raised it up againe by administring unto it somewhat of its owne nature that was living which HE was no way obliged to do but might of Adam have required obedience even after this losse because it was the fruit and consequent of his own Personall disobedience Thirdly its also true this losse is descended upon all Adams posterity so that as they come from him they are impotent and unable from any Principle conveyed from him either to know or do the will of God and the Image of God lies slain and lost in them But I deny that this loss is by God imputed unto Adams Posterity before their own actuall or Personall transgression for they brought not this loss upon themselvs they having then no personall Being but Adam brought it upon them Object If they say they brought it upon themselvs because being in Adam they sinned though not personally and actually when he sinned and so his sin was their sin Answ. I reply that all men were in Adam when he sinned this imports no more then that Adam was the stock or root of all mankind but not that all men had a personall existence in Adam Therefore I deny that they can be said to have sinned in Adam That is to say as the word ADAM signifieth the first Man that was made upon the earth And there is no ground for it in Scripture It is therefore a meere deceitfull figment invented to blind the minds of people from the truth For the Scriptures Testimony is plain that every man shall give an account to God for the things done by himself personally and that the iniquity of the fathers shall not be imputed to the children unless they follow their example by actuall transgression Object But say they as Levi payd tithes to Melchisedech in Abraham so did Adams Sons and daughters sin in him Answ. I deny the consequence And if this argument doth any thing it overdoes and proves against themselves that children are guilty of all the sins not onely of Adam but of all their forefathers Whereas themselves say they are not guilty of any but Adams first sin onely They must needs then say That Infants are not guilty of sin meerly simply because descended from Adam But because of some speciall Covenant or transaction which God made with ADAM and with all his posterity in him by reason of which his sin should be their sin even before their own actuall transgression But let them prove this if they can for we deny it as another figment of the same Calibre with the former Not that we deny that there was a Covenant Transaction made that when Adam sinned his children thereby suffered a great losse so as to come Dead into the world as to spirituall life and to have a seed of all sin and evill transmitted unto them from him but this I say cannot be imputed unto them as if THEY had lost it or brought it upon themselvs or were the punishment of their sin No that is false it s the punishment and consequent of Adams sin onely And as to these words Levi payd Tithes in Abraham The Apostle doth not absolutely say so but qualifies it with an as I may-so-say c. which plainly implyes that they are not to be taken strictly Object But say they how could God punish infants with this losse if they had not been guilty with Adam Answ. It is not to speake properly their punishment nor can it prove them sinners no more then that the curse that came upon the earth through Adams sin was a punishment to it as well as to Adam or that it was guilty Adam brought this losse upon his children nor was it unrighteous in God to suffer him so to doe though they were guiltless of it Just as if Adam should have layd violent hands upon any of his children or any man now should do the like it is no unrighteousness in God to suffer such a thing and yet this murther cannot be imputed to the poor children as if they were guilty of it And indeed just thus it was Adam as it may be said did by his sin murther his children for had he not sinned his posterity should not have come into the world with a Dead image and brought the very seed of the serpents image along with them which in the nature of it is sin being contrary to the purity and righteousness of Gods Nature which is the first law But still I say it s not their sin nor imputed unto them before their actuall transgression Now let none through ignorance or prejudice say that we herein deny original sin for originall sin in the true sence we deny not that is to say that there is a seed of sin transmitted from Adam unto all his posterity in the naturall birth which becomes the origine source and spring or root of all actuall transgressions where ever it springs up in which all sin is committed but we say this is not mens sin nor imputed unto them before actuall transgression Of the propagation of sin thus in a corrupt seed the scriptures do indeed declare but no where that this seed is the sin of infants or that God chargeth it upon them before their actuall transgression Yet this figment they would fain hammer out from those words of the Apostle Rom. 5 12 14 18. But I shall plainly shew that these words do prove no such thing Verse 12. saith By one man sin entred into the world and death by sin so death passed upon all men for that all have sinned Now we grant that sin entered into the world by Adam

it as Universally and so the Parallell runs betwixt universall and universall and not betwixt universall and particular and it is contrary to the nature of Parallells to be narrower one way then another But say they The Parallell holds thus That as all in the first Adam or who are begot of him doe receive hurt and Iudgement is come upon them all to condemnation even so the free gift is come upon all who are in the second Adam and are begot of him unto Iustification of life And thus as Adam is the head of all sprang from him so Christ the second Adam is the head of all sprang from him who conveyeth life and spirit unto them all As Adam hath conveyed death unto all who are come of him by ordinary generation To which I answer The free grace or gift which cometh by the obedience of Christ doth not find any of the children of men in Christ or begot of him according to the new birth for when it first cometh upon them it findeth them without God and without Christ in the world with Adam in the fall and therfore the Parallell can not run according to what is alledged above as to say even so the free gift is come upon all who are in the second Adam and are begot of him for none are in him nor begot of him upon whom the free gift first cometh but it cometh upon Unbeleevers that therby they may become Beleevers and upon the Unbegotten that therby they may be Begotten and upon them who are out of him that therby they may come to be planted in him And as to what is said of Adams being the head of all as they are come of him and of Christ his being the head of all come of him it holds good But this further is to be considered how Christ is the head of men for somtimes hee is called the head of the body which is the Church and somtimes the head of every man as it is 1. Cor. 11. 3. Now after what manner did Christ become the head of his Church who are the Saints not by finding them Saints when hee first came unto them and so joining them unto him as finding them a sutable body for such a Head No no for hee found them not Saints but ungodly and unrighteous and hee was given of the Father as a head full of Grace and Truth to begett them to be the Saints and children of God that so they might be a sutable body for him as their head And thus hee is the Head of the Saints by union and comunion they are joined to him and receive life and spirit from him as the Members doe from the Head and they doe serve and obey him as their Head and thus hee is the Head of none but the Saints But againe de jure i. e. of right hee is the Head of every man whom every man ought to receive and acknowledge for his Head and give obedience thereunto as the Members doe unto the Head and therfore it is that the whole world shall be judged by Iesus Christ and who have received him as their Head shall receive the reward of eternall life and who have not received him but denyed that obedience and subjection to him which the Members ow to the Head shall be punished with everlasting destruction becaus of their rebellion and disobedience Now there is such a mutuall Relation of duty betwixt the Head and Members that as the Members are bound to serve and obey the Head so the Head is bound to convey that influence of life and spirit unto the Members wherby it is possible for them to doe all things which the Head requires And from hence I thus argue Seing Iesus Christ is the Head of every man de Iure i. e. of right and is given of the Father to be the head of all men and hath received that power and authority from the Father to be the head of all men de Jure Therfore hee is bound from the Relation hee hath unto all men even all particulars as their head to convey that influence of life and spirit unto them wherby it is possible for them to doe all things hee requires of them And consequently the free gift is conveyed unto them wherby it is possible for them that they may be saved and so hee is justly called the second Adam in that hee is the Head of all men from whom a spirituall seed is conveyed unto all men even as the first Adam was the head of all men from whom a naturall seed was conveyed But say they If the free gift had come upon all particulars then all would have beene justified 1. Becaus it is said that the free gift is come upon all unto Iustification of life 2. Becaus by the disobedience of the first Adam condemnation is come upon all and therfore if the free gift is come upon all particulars then Iustification is come upon all Answer to the 1. becaus it is said the free gift is come upon all unto Justification of life it will not follow that Justification it selfe is come upon all for it is not said Justification is come upon all but the free gift is come upon all unto Iustification which imports that Iustification is the effect which the free gift would produce were it received by faith but now all doe not receive this free gift by faith and therefor it doth not produce this effect in all And to the 2. I answer denying that by the disobedience of the first Adam simply condemnation is come upon all for the Scripture doth not say so but thus there is somewhat by his disobedience come upon all unto condemnation which somewhat is the seed of sin that is transmitted from Adam to all his naturall posterity and doth produce condemnation as its fruit and effect wher it is obeyed and yeelded unto and suffred to spring up but in none else Morover the Apostle saith that where sin did abound grace did much more abound but if grace hath not come upon all as universally as sin Viz. the seed of sin aforesaid then grace should not have so much abounded But now it hath much more abounded or superabounded which therfore it is justly said to have done inasmuch as it hath given to every man that coms into the world a possibility to overcome sin and the power thereof for that which is able to overcome in all is more superaboundant then that which is overcome or may be overcome in all And though this seed of Grace and of Righteousnes suffer in many for a time yet in due tyme the Lord will raise it up in all and crowne it with dominion over all unto the Salvation of all who have received it in saith but for the everlasting destruction of them who did not beleeve nor were obedient thereunto Argument 6. From Rom. 10. THE Apostle Paul in this 10. Chapter doth againe fall upon this Subject to compare the Iewes and the

and death by sin but it is the spirituall death that is here mainly intended even that principle of death which killeth the soule and where it is suffered to spring up hindreth its living unto God Object But they urge that the Apostle saith all have sinned But all have not sinned actually and personally as infants Ergo they have sinned Viz in Adam Answ. By all in the first proposition 't is cleare that MEN are to be understood for it s said death passed upon all men for that all have sinned or as it may be rendred in which all have sinned But this place speaketh not at all of infants who are not Men and Women but children Object But they would again infer their fiction from another translation of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendring them not for that but in whom that is say they in Adam all have sinned Answ. To this we say that though the words be rendred in whom or in which there is not onely no necessity but no ground to understand it of Adams person For there is another Antecedent unto which it more nearly relates Viz the sin that entred into the world by which came death And indeed is death it self to wit that cursed seed of sin in wich all have sinned that ever did sin All sin being committed in it And this seed and birth of sin is called Adam i. e. the old Adam or old Man as the seed and birth of righteousness is called the New-Man or second Adam And in this sence the translation in whom may be admitted and the explication to wit in Adam all have sinned The word Adam not being understood of that first person whose name was Adam but of that sinfull and sinning nature wich being derived from him beares his Name Obj. They Object further that because its said death reigned over them who have not sinned after the similitude of Adams transgression therefore infants are sinners for by that phrase say they are infants understood Answ. Suppose that infants are there understood it is so farre from proving them sinners that it doth rather the contrary Saying that death reigned over them who had not sinned c. Obj. But say they Infants are sinners because lyable to death as many do actually dy in their infancy Ergo they are sinners Answ. I deny the consequence their death no more proves them sinners then it proves the Apostles and other holy men deceased to be still sinners because they are dead or do still continue in the state of the dead and shall till the resurrection of the body But this they themselves beleev not Therefore this argument overdoes again if it does any thing Object They argue againe from the 18 Verse That judgment is come upon all men Ergo all have sinned Answ. This word judgement is not the Apostles but Translators not being found in the Greek Where somewhat is left to be understood which the Apostle expresseth not as being come upon all men unto condemnation But what this somewhat is the letter doth not express Onely this is observable that it is not jugdment The Apostle not saying that judgment or condemnation is come upon all men but some what Viz the seed of sin is come upon all unto condemnation i. e. some what which hath condemnation as its effect where it is suffered to bring forth Object They indeavour once more to infer their assertion from these words Verse 19. where it is said by one mans disobedience many were made sinners Answ. This proves not that his disobedience was formally their disobedience but onely a cause and that remote thereof Even as by the obedience of Christ many are made righteous not that his righteousness is imputed unto them who are not actually righteous Object They object again that as a mans debt is chargeable upon his children so is Adams upon his posterity Answ. This is so and is just where a man leaves as much behind him as will pay his debts or where the heir voluntarily accepts But otherwise unjust but they grant and that truly that Adam hath not left any such ability to his children wherewith to satisfy God or answer his requirings How plainly now doth appear the groundless and unwarrantableness of their doctrine That God requires of men obedience and punishes them for their disobedience since the fall to whom he gives neither light sufficient to discerne nor ability enough to answer his requirings and that alone because they in Adam on rather he for them for they could not having then no existence prodigally wasted and lost all spirituall light and life Look upon it read it again and tell me whether this looks or sounds like the Doctrine of Christ the truth it self the Doctrine of the Gospell of Salvation Hence then I argue That Doctrine which serves to cleare the righteousness of God in his punishing the wicked for their disobedience is to be owned and on the contrary that which tends to the obscuring it and casting an imputation of cruelty and injustice upon God to be denyed But this Doctrine which asserts a principle of light and life sufficient to be from God imparted to all mankind servs to clear his righteousness c. and the contrary Doctrine to obscure it c. Therefore c. The first proposition is so clear that it needs no proofe The second doth again as clearly flow from that For if God hath de novo or of a new given unto all men a sufficient principle of light and life to know and do his will then he may say as in Isayah and now oh men of Iudah and inhabitants of Ierusalem what could have been done more unto my Vineyard that I have not done in it Viz. in point of righteousness he hath done all that was needfull to cleare his Iustice in giving the Vineyard that which was sufficient to enable it to bring forth good fruit and consequently in punishing it for remayning unfruitfull Wheras if he had not given that which was sufficient his righteousness could not have been cleared For the law of righteousness requires of no man more then it allows him ability to perform And hence is very manifest the ridiculous unreasonableness of that assertion that they that perish have that given them which is sufficient to make them inexcusable but not sufficient to salvation howmuchsoever improved For notoriously evident it is that that alone is sufficient to leave a man without excuse which being duly improved is absolutly sufficient to render him excused and this again infers sufficiency unto salvation Besides why do they put themselvs to that trouble of saying that they have that given them that is sufficient to leave them without excuse seing they may as easily lay the inexcusableness it self upon Adams sin as the insufficiency to save and tell us they are without all excuse not for any thing particularly or personally given to them but for Adams sin But let the Scriptures be searched throughout and

it shall never be found that any are simply condemned or made inexcusable for Adams sin but for their owne sins in the first place and for those of their Ancestors but consequentially This is the Condemnation of the World saith Christ that Light is come into it and they love darkness c. But no where is it said this is their condemnation simply that Adam sinned Argument 2. From the Mercy Love and Goodness of God extended in a day unto all men THat the Mercy Love and Goodnes of the Lord is extended unto al men in a day of visitation the Scriptures testimony is most ample Some few of the more significant of them I shall alledge Viz. Psal. 14. 5. 8. 9. The Lord is gratious and full of compassion slow to anger and of great mercy Good unto ALL and his TENDER MERCIES are over ALL his Works Psalm 107. 8. Oh that men would praise the Lord for his GOODNESS and for his wonderfull works to the CHILDREN OF MEN. And this is foure times repeated in that Psalme Psalm 81. 1. 4. O Lord our Lord how excellent is thy Name in ALL THE EARTH What is MAN that thou are mindfull of him and the SON OF MAN that thou visitest him Psalm 62. 12. Also unto thee O Lord belongeth MERCY for thou rendrest unto EVERY MAN according to his works Here observe the connexion which is very signall importing that the evill doers shal be condemned from the very mercy of the Lord which they have sinned against and out-sinned the visitation thereof Matth. 5. 44. Love your enemies blesse them that curse you do Good to them that hate you c. that you may be the children of your father which is in heaven for he maketh his sun to rise on the evill and on the Good and sendeth rain on the just and unjust Here again the connexion is very signall they are bid to love their enemies which must certainly be taken universally even all their enemies of mankind and why that therein they may be like their heavenly father who loveth them ALL and doth Good unto ALL just and unjust c. Actor 14 17. Nevertheless he left not himself without a witness doing GOOD and giving us raine from heaven and fruit full seasons filling OUR HEARTS WITH FOOD AND GLADNESS Rom. 2. 4. Despisest thou the RICHES of his GOODNESS forbearance and long sufferance not knowingthat the GOODNESS OF GOD leadeth THEE to repentance Which Scriptures do all plainly declare the mercy and Goodness of the Lord toward ALL MEN not onely no nor yet principally in relation to outward things but to the salvation and welfare of their soules For in that God loveth all men he loveth their soules which is the principall part of men Now if he love their soules then he hath provided somewhat for the welfare and happyness of them And in that it s said the Goodness of God leadeth them to repentance it manifestly followeth that repentance was once possible unto them For the Goodness of God leadeth no man to that which is impossible Ezekiel 33. 11. As I live saith the Lord God I have no pleasure in the death of the wicked but that the wicked turne from his way and live c. 1 Tim. 2. Verse 1. 2. 3. 4. 5. I exhort therefore that first of all supplications prayers c. be made for ALL MEN for Kings and for ALL that are in Authority c. For this is Good and acceptable in the Sight of God our savior who will that ALL MEN Shal be SAVED and come to the acknowledgment of the truth for there is One God and One Mediator between God and Man the Man Christ Iesus who gave HIMSELF a ransome for ALL to be testified in due time 1 Tim. 4. 10. Because we trust in the living God who is the saviour of ALL MEN especially of those that beleeve c. Joh. 4. 42. Christ is called the SAVIOUR of the WORLD and Joh. 1. 2. 2. The reconciliation not onely for the sins of the Saints or beleevers that were chosen out of the World not onely for our sins saith the Apostle but also for the sins of the WHOLE WORLD What more plain and evident can more emphaticall and significant expressions be used by men But besides these plain testimonies of Scripture which need no explication nor application of mine there is an universall testimony and witness of this truth in the heart of every man that cometh into the world For that very same thing that in his heart beares witness to the existence or being of God is also a witness that he is Good loving mercifull long-suffering gracious and favourable unto him till he by his wickedness hath out-sinned the day of Gods mercifull visitation And then the same which before witnessed unto him of the love and mercy of God doth now beare witness of his wrath unappeasable and fiery indignation against him This have divers felt sealed in their hearts as Cain after the murther of his Brother Judas after his betraying Christ and many Apostates But I say before this time in whichmens wickedness be come to the heighth and the cup of theiriniquity full there that is in all men that which certainly witnesseth unto them that God is mercifull good and favourable unto them even the same I say that Witnesseth that he is so that there is no man who can or dares to say the Lord is not nor ever was mercyfull and loving to me For in so saying he should ly against the inward Testimony of God in his conscience yea the daily mercies of the Lord dayly conferred upon him would also be as a thousand witnesses against him Object If it be now Objected 't is true there is such a witness in every man of the love and goodness of God to him in relation to things temporall and externall but not to things spirituall and eternall Answ. It is as easily answered that this distinction is frivolous ridiculous and absurd For the same that witnesseth that God is good to his body witnesseth also that he is good to his Soul much more because the soule is more worthy then the body and the more Principall part of man yea is rather the man then the body Therefore if God be good unto ALL men he is good urto the soules of all men and if he be good unto their soules then he hath certainly provided that which is sufficient for the health and wellfare of the soul and consequently that which is sufficient unto salvation O Man who ever thou art whether Iew or Gentile Scythian or Barbarian let the witness of God in thy conscience answer which tels thee there is a God who hath made the heavens and the Earth and created thee with all mankind to dwell upon the face thereof given thee a body and provided abundantly for the welfare and comfort of it and of the life thereof causing the sun to shine and raine to descend upon thee the