Selected quad for the lemma: sin_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	apostle_n	law_n	transgression_n	5,619	5	10.4785	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A67026	The true originall of the soule proving both by divine and naturall reason, that the production of mans soule is neither by creation nor propagation, but a certain meane way between both : wherein the doctrine of originall sinne, and the purity of Christs incarnation, is also more fully cleared then hath been heretofore published / by H.W. B.D.	Woolnor, Henry, d. ca. 1640.; Palmer, Elias.	1641 (1641)	Wing W3526; ESTC R15696	103,271	336

which necessarily serves to make up the perfect person of a sinner and so much so is sinfull and must and shall be punished in it selfe or Christ Sixthly There is no law given to substances but to creatures not to parts but persons neither can any other be accused condemned or convicted of sin Now where no law is Rom 4.15 there is no transgression saith the Apostle not simple parts therefore but onely persons can be sinfull Seventhly It is manifest it could have no actuall sin and originall sin is not of that nature as was before shewed that it cannot come to us neither by the soule nor body nor union of both if it be created and by propagation onely if it be propagated for which cause Christ onely was freed from the ordinary course of propagation Lastly If meere substances be sinfull it cannot be shifted but Christ was infected with originall sin for his substance was in Adam in as much as he was his sonne and so by this doctrine must needs be sinfull This doctrine not so well cleared of old But this seemes to be graunted by Divines and therefore they say that the holy Ghost did in the same moment that it was assumed cleanse that masse whereof his body was made from sin and so it was sanctified from the first conception in the Virgins wombe Whereof we give this reason that it became not the eternall sonne of God personally to assume unto himselfe a nature stained defiled and polluted with sin And farther they say that indeed Mary was a sinner but the masse of flesh which was taken out of her substance was at the same instant sanctified by the operation of the holy Ghost So that it is graunted that the substāce wherof Christs humanitie was made was sinfull before it was assumed This point not being so well cleared hath much troubled the Church in former ages being assailed with divers dangerous errours why else did the Marcionites and Manichees hold that Christ had an incorporeall or heavenly body which was not takē from the Virgin but only passed through her and what else caused Apollinarius to hold that Christ had no humane soule but only a body which was insould with the deity but to free him from sin 2. If it had been sinfull it could never have been sanctified That we may therefore fully cleare this truth from all such phantasticall opinions I deny that it can be truly and properly said that Christs humanitie was ever sinfull And not onely for the former reasons but because if it had beene sinfull it could never have beene sanctifièd the Sonne of God could never have beene incarnate nor any man ever saved For who should have purged away that sin the holy Ghost nay there is one onely Mediatour between God and man the man Christ Jesus 1 Tim. 2.5 and it is through his blood that wee have redemption Eph. 1.7 even the forgivenesse of sinnes Col. 1.14.20 and it is the blood of his crosse that reconcileth all things 1 Pet. 1.2 And againe Heb. 9.22 it is the sprinkling of the blood of Christ that giveth power to the purging away of sin and therefore also it is said that without shedding of blood there is no remission So that the bloud of Christ onely cleanseth from sin Yea but the holy Ghost also sanctifies It is true Obj. Mat. 3.11 Ioh. 3.5 Rom. 8.14 the holy Ghost doth now sanctifie the elect purg out sin infuse grace but all by vertue of Christs redemption For if he had not first I meane in the order of nature takē away the guilt by his bloud no man could have been sanctified by the Spirit Now this he could not doe by his own humanitie for it was impossible that he shuld purge sin by that blood which he had not therfore if it had been necessary that Christ should have takē away the guilt corruption of his own nature which could not be but by the same nature taken before he tooke it it had been impossible that ever Christ could have bin incarnate Yea but God is omnipotent True Obj. 2. but his omnipotency cannot work cōtradictions such is this we must take heed therefore how we hold this lest at unawares we shut out Christ from being a Saviour and our selves and all other from salvation by him Now then if his substance was never sinfull the worke of the holy Ghost herein was not to cleanse it from sin but to seperate that which was not sinfull in it selfe from a sinfull creature that so being free it might be assured by the divine nature subsist in the person of the same CHAPTER XXIV How Christs Incarnation was free from corruption How Christ was free from sin THis ground being laid wee have a faire way opened for the freeing of our Saviour Christ from sin in every respect although his soule and body came from Adam as well as ours which we shall more fully conceive by shewing how it was 1. How free and why it was so 1. His person free For the first seeing neither the substance of soule or body can be sinfull as it is substance but as both together are a person for as much as Christs soule body is no person but as it is united with the divine nature he namely his person never was and so never could sin in Adam And thus is his person free If then it be said that though his person was not His humanitie free nor could sin in Adam yet seeing his humanitie was in him and came from him else he were not true man that must needs sin in him It cannot possibly be neither 1. From imputation For as is said his humanitie without the divinitie never was a person and not being a person but substance only 2. By propagation he is thereby exempted from the common condition of men and originall sin could not justly be imputed unto him 3. His substance in the Virgin free Neither could it be propagated because he was conceived after an extraordinary manner without man and thus is his humanitie free also If it be further said that though he be not sinfull as Christ nor yet as having the meer substance of man yet he must needs be sinfull as his substance was belonging to the person of corrupt Adam in whom it was and afterwards to the sinfull Virgin that cannot be neither For though it were sinfull as a part of their persons yet as it was so it was none of his Christ never assumed the person of the Virgin for one person cānot be another though sin were not but he tooke her nature or substance only which because it was good in it selfe though sinfull as hers the holy Ghost did seperate it by an unusuall course from belonging to her person and so being by it selfe it was sinlesse and then it was instantly assumed by the eternall Word and so made the

of the soules of the parents or of his own essence they being neither bodies nor Angels but the latter is impossible and therefore it must needs be the former Againe the Prophet saith not without him as if it were first made and then infused but within him So that in saying the Lord formeth the spirit of man within him he doth evidently declare 1. Of matter that there is some matter within man whereof the Lord formeth the soule than which what in so few words can so fitly and fully expresse the manner of the soules propagation being formed in conception of the spirituall matter of the parents soules by the power and vertue of the seede in generation And yet not meerely by the power of nature for in the last place it is to be observed that he saith the Lord formeth it For he indeed is the externall efficient the nature of the soule being of that height that without an immediate act of his providence it cannot be produced Whence it is that in the production of the soule though it be not a creation it is as neere to a creation as can be and though it be by propagation yet it is not meerly by propagation but some way above it and so it is in a manner a kinde of meane betweene creation and propagation For according to these words of the Prophet the soule is formed of the spirituall matter of the parents soules within the conceived fruit not without the omnipotent power of God So that by all these testimonies it appeareth I thinke sufficiently that this doctrine went currant in the time of Adam Abraham Moses David and the Prophets and I beleeve never was once questioned in those first ages of the world CHAP. XIV Testimonies out of the new Testament proving the soules propagation THis doctrine is no lesse if not much more clearely revealed and fully confirmed in the new Testament also 1. S. Paul For first the Apostle Saint Paul saith as plainly as can be that all men in their whole persons both were in Adam and sinned in him Death saith he passed by one man upon all men in whom all sinned Where he maketh no such division of soule and body one from one place and another from another as men have now invented but he saith plainly the whole man Rom. 5.12 yea all men who consist of soules I am sure as well as bodyes were in Adam yea and sinned in him too which is absurd to say and impossible to be without soules What would we yea what can we have more plainly spoken Is it not then high presumption to say no worse of it for men thus to sever what God hath joyned together without apparent warrant from his word how much more then in this for which it is confessed there is no warrant there at all And yet least any man should be mistaken as thinking the whole man may well enough be said to be in Adam though not in other of our parents by I know not what imaginary imputation because he was the stocke of all mankinde or rather of the bodyes of all mankinde the holy Ghost I say foreseeing our aptnesse to erre to take away all exception saith the very same concerning other Fathers also The Author to the Heb. Heb. 7.1 as that Levi together with all his sonnes was yet in the loynes of his Father grandfather yea and great grand-father Abraham when Melchisedeck men him and which is more paid tithes in him So that by the testimony of the Apostle V●rs ● Abrakam is to be reckoned in the number of those that did propagate the whole man soule and body together and for that cause paid tithes for his posteritie while they were yet in his loynes And if Isaa● Jacob and the whole tribe of Levi were once in the loynes of Abraham we need not doubt but we were all in like manner once wholly in Adam and consequently are now wholly propagated from him 2. The Angell Gabrell Againe that we may not deny it unlesse we will deny Christ and our owne salvation The Scriptures teach that Jesus Christ as concerning his humanitie was the sonne of the virgin Mary and so of David his Father for so said the Angell Gabrell being sent unto her Luk 1.31 32. Thou shalt conceive in thy wombe and bring forth a sonne and againe the Lord shall give unto him the throne of his father David Neither is it sufficient to say his body came from them for the Apostle plainly affirmeth Rom. 1.3 that he was made of the seed of David according to the flesh Where flesh is figuratively put for his whole humanity both soule and body as themselves confesse Per sy●ocdoch●n Neither can it be denyed for it is there opposed to his Divinitie as the words immediately following doe manifestly declare and all Interpreters acknowledge Whence it necessarily followeth that the soul of our Saviour was the seede of David even the fruit of his loynes as well as his body 3. S. Peter Act. 2.30 as St. Peter witnesseth for since the holy Ghost affirmeth it why should we feare to do it yea why should we not feare to doe otherwise Is it not safer to follow such a guide than to run a way by our selves for which we have no warrant And seeing as the Apostle elsewhere affirmeth Heb. 4.15 He was made like unto us in all things except sinne why should wee make any doubt but it is so with us also as it was with him Especially considering the whole currant and full streame of the Scriptures run this way even from the beginning And not onely concerning him as where it is said Gen. 3.15 22.18 the Seede of the Woman shall breake the Serpents head and in thy seede shall all the nations of the earth be blessed Gen. 5.10.11 as we heard before but also all other places speaking of his or our generation comprehends both soule and body under the name of seede 1 Chron. 1 2 3 c. Mat. 1. Luk. 2. Mat. 19.6 without any exception making the soule no lesse the seede of man than the body and the body no more than the soule and neither of them more or lesse propagation than the other and this throughout the whole Scripture without any the least word to the contrary And therefore I say againe let no man dare to seperate what God hath so joyned together 4. Our Saviour himselfe Lastly Unlesse we will make God the Author of sin and consequently deny God that made us we must confesse the truth of this doctrine proved from those words of our Saviour where speaking both of the naturall and the new birth of man he saith Ioh. 3.6 That which is borne of the flesh is flesh and that which is borne of the spirit is spirit Whence I reason thus If the soule were immediately created by God it should not be flesh that is corrupt and

that can be and it must needs be and is granted by all that for a good soule to be thus united and set into such a condition is a punishment of Adams sin Now since Gods justice very nature proclaimes that the innocent child shall not be punished for the fathers offence how can a good soule be punished in so high a degree for the sin of another who was not the father of it no nor of the same kinde for Adam was not a soule but a man without injustice yea cruelty in God how justly might such a poore soule complaine of God in this case to be so farre from mercy as to be unjust and how justly may the unjust Anabaptists cry out of us as they doe that we make God the Author of sin The Lord hath taughtus in his word that he abhorres such courses for my part therefore I am so farre from beleeving this doctrine that I quake to thinke of it CHAP. XVIII That a soule newly created by God cannot be infected with Originall sinne 2. Not justly corrupted AS the soule cannot be justly united so being united it cannot be justly corrupted if it be immediately created For whence should the corruption come it must be either from the body or the soule or the union of both but it can be from none of these It is manifest it cannot be from the body for that alone cannot be corrupt and if it could it cannot corrupt the soule and if it could corrupt the soule yet not with originall sin 1. Not by ●he body That the body alone cannot be corrupt and sinfull may easily appeare by many reasons 1. It cannot be corrupt First even the thing it selfe declares that the simple substance of the body is no more capable of vertue or vice than a stone for sin can be onely in a subject that hath power to understand will and move of it selfe which the body of it selfe cannot doe but onely by reason of the reasonable soule So that the body cannot make the soule but it is the soule that makes the body sinfull Rom. 6.13 and so the Apostle also implyeth that our members are the soules instruments of sinne Although therefore the body may be cholericke melancholy c. all the world know that elementary qualities humors and affections are not of themselves sinfull but naturally good and so rather dispose to good than to evill Againe The body hath nothing in it of spirituall nature but onely that which is bodily and therefore cannot have sin which is of spirituall nature it being a spirituall evill even as obedience to God is a spirituall good Moreover if neither plants having life nor bruites having both life sense cannot be said to be sinfull because they want reason much lesse can the body the senslesse and livelesse body of man be infected with sin without the soule Lastly That which the body hath not first with that it cannot infect the soule in being united with it but the body hath not first in it ignorance unbeliefe c. in which the soules tainture originally consisteth and therefore cannot infect the soule thereby in being united with it and consequently not with originall sin neither 2. It cannot corrupt the soule But let it be granted contrary to all reason and truth that the body is first infected with originall sin can the body fasten the same upon the soule Nothing lesse And not onely because it is a spirit and bodies can work onely corporally according to their natures so as the impuritie of the body can neither affect nor infect the purest spirituall soule but also because the soule is the first mover and commander of all actions in the body Now if mens soules be created sound and sincere free from the contagion of sin every way absolute as were the soules of our first parents and so joyned unto their bodies why doe they not by vertue of that divine nature restore the ruine of that building which was defiled by the sin of Adam why doe they not clense and cleanse and purge the blots and filth of the body seeing they doe sit as Judges in the body and rule and guide it according to their owne pleasure If it be said that sin sometimes Obj. begins in the body as Davids eye when he saw Bathsheba bathing of her selfe it is easily answered For Ans 1. first the eye as a bodily part seeth not but the soule by the eye Oculus non videt sed anima per oculum Secondly His sin was not at all in seeing her but in lusting after her in his heart soule which lust conceiving I am 1.14 by consent brought forth death in act and therefore in his confession he ascends by this streame to the originall fountaine Psal 51.5 namely that originall sin wherein he was conceived Wherefore if the soule be created good and so infused into the body there is more reason that it should sanctifie the body than that the body should corrupt it and according to this doctrine it may much better be maintained that all men have originall righteousnesse because the soule comes from God than that we have originall sin because the body comes from Adam 3. It cannot corrupt it with originall sin But let this also be granted that the soule is corrupted by yeelding obedience to the body as Adam did to Eve yet we cannot have originall sin ever the more for this for the souls yeelding obedience to the body and following the sinfull motions thereof if any such there be is actuall sin and not that originall corruption wherewith the whole man is infected by descending from the loynes of Adam in whom as the Apostle saith We all sinned Rom. 5.12 and which onely was before proved to be originall sinne Not actually to commit something against the will of God is originall sin but that in-bred home-bred breathing of sin which is the spawne of all sin which if it be seated in the body how it can corrupt that new created pure soule without any provocation or inticement to sin cannot possibly be imagined Againe if Originall sin most properly consisteth in ignorance of minde aversenesse of will and perversenesse of affections none of which can be immediately in the body how can it give these things to the soule and that originall sin consists mainly in these besides the testimony of Scripture and all orthodox Writers it is manifest in reason for that from which actuall sin commeth in that doth originall sin consist now all actuall sin springs from ignorance unbeliefe c. and therefore therein especially originall sin must needs consist To conclude seeing the body alone cannot possibly have originall sin nor give that which it hath not Originall sin cannot possibly come by the body 2. Not by the soule Neither can it proceed from the soule if it be created good but it will be said it may for in the instant