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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
world_n	adam_n	sin_n	sin_v	7,567	5	10.0207	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A39896	An essay of original righteousness and conveyed sin wherein the question is sightly stated, the latent venome of some of Dr. Jeremiah Tayler's heretical assertions detected, and accurately impugn'd. By [J.] Ford gentlemen.	Ford, John, Mayor of Bath.	1657 (1657)	Wing F1464; ESTC R222666	41,888	180

errour in faith contrary to holy Scripture and the generall approv'd Doctrine of the Church but to hold That Originall sin is not properly and formally but onely metonimically a sin is expresly contrary to holy Scripture and the generall approv'd Doctrine of the Church Ergo c. That it is contrary to the generall approved Doctrine of the Church is already proved out of the Doctrine of the primitive Fathers maintained by Beza de justifie lib. 1. cap. 13. where he saith Omnes homines plane reos nasci contracta jam inde à primo par●nte culpa and Calvin hath these expresse words Peccato Adae non per solam imputationem damnamur ●●sed ideo quia culpae sumus rei quatenus natura nostra in illo vitiata iniquitatis reatu constringitur That it is contrary to Scripture any man that is not purblinde may see in many places especially in S. Paul's Epistle to the Romans c. 5. v. 18 19. Verse 18. As by the offence of one sin came on ●all men to condemnation so by the justifying of one the benefit abounded towards all men to the justification of life And v. 19. For as by one mans disobedience many were made sinners so by the obedience of one shall many also be made righteous The conclusion of Saint Paul's most profound Doctrine concerning his comparison betwixt Christ and Adam begun from the twelfth Verse is fully contained in these two Verses 18 and 19. and his Divine Apostolicall Antithesis perfectly ended and compleated which Apostolicall Antithesis our D. Taylor doth abominably endeavour to cross corrupt and quite overthrow in holding that Original sin conveyed to Adam's Posterity is only figuratively a fin for S. Paul saith expresly that by one mans disobedience many were made sinners which word made sinners cannot be understood figuratively by any solid unbias'd iudgement but rather tisnate And the second Milivetan Councel in the fift age c. 2. CHAP. VII The Objections against the former Doctrine waved FIrst objection S. Chrysostome in some place averreth that none by the sin of our proto parents can be made a sinner excluded from Heaven nor liable to eternal damnation I answer that the Saint did not here exclude absolutly the sin conveyed to mankinde through the transgression of Adam but only did advertise that Adam's posterity were not made sinners upon that account onely that our first parents have committed actual sins but that their posterity also in Adam and along with him have sinned whereas all by the participation of humane nature were one man with Adam and as nature to them is conveyed so is the vice and corruption in nature by them participated for if they had not really sinned in Adam in whom as in the original and seminal root they were vertually involved they could not be made sinners by Adam's actual sin Nullus enim ut recte ai● Chysosto ex alieno peccato a se non participato peccator existit Deus in regenerationis lavacro mentem gratia tang it radicale peccatum evellit hominem illustri●rem reddit here the Saint calls Original sin washed away by baptismal regeneration radicale peccotum Objection 2. S. August lib. 16. de Civit. dei c. 18. saith we are not properly but originally onely born sinners I answer that S. August is to be understood so as that we are not born sinners by a consented act of our will properly but by the sinful act of Adam's inobedience which had a moral influence on all mankinde to bring on them the guilt of sin Objection 3. Until the Law sin was in the world but sin is not imputed where there is no Law yet death reigned from Adam to Moses even over them that have not sinned after the similitude of Adam's actual transgression who is the figure of the Messias This place is ignorantly interpreted by our Doctor thus Death reigned upon them whose sins therefore would not be so imputed as Adam's sin was because there was no Law with an expresse threatning given to them as it was to Adam I answer the same Law that was given with expresse threatning to Adam in Paradise was likewise by interpretation given in him to all his posterity and because Adam transgressed that Law all his posterity with him have transgressed according to those words of S. Paul In quo omnes peccaverunt Hence our Doctor's mistake is detected in not indeavouring to understand how that the same Law that was given to Adam did extend it self to his relative descendants and that not only temporal but also eternal death was threatned both to him and his posterity Objection 4. Taken out of those words of S. Paul By one mans disobedience many were made sinners c. Whence the Dr. Tayler doth strive to prove that if Adam's sin were imputed to his posterity as a guilt of an inherent sin then it should extend to all his posterity but out of this place it doth onely extend to many not to all Erg● not Original sin but temporal death is absolutely derived I answer that the B. Apostle doth use both words many and all whereas in the preceding Chapter he expresly averred that Adam's sin and Christs righteousnesse was derived and conveyed to all Adam's posterity and in this verse 19. he avers that only many were made sinners by Adam's inobedience and that by Christs righteousness many also are maderighteous Now I ask who be those that are born sinners from Adam and who be those that are regenerated in Christ through baptisme these are understood to be both all and many They were not all absolutely because Christ and Evae were not made sinners by Adam neither Infidels are by Christ justified but those onely that are in Christ regenerated and those only that are borne by seminal generation from Adam are here meant by the B. Apostle After this manner we may understand those words in Gen. 17. Patrem multarum gentium constitui te in semine tuo benedicentur omnes gentes c. 22. Where it 's most manifest that those who are promised to Abraham as children are counted in one place many and all in an other because they all are in some sense understood yet not absolutely all if considered in order to all humane kinde 5. Object From the 18th of Ezekel The childe shall not beare the iniquity of the father To this may be opposed another place in Exod the 20. I am a zealous God visiting the iniquity of the fathers upon the children c. I thus reconcile both these places in answer to the Objection that temporal punishment as the losse of meanes and estates banishment infamy and such like children as being secundum corpus pars patris may justly suffer by the Law for the sins of their parents but eternal punishment of the guilt of sin and an exclusion from Heaven is onely inflicted on them that are properly and really made sinners propria voluntate or ali●nae by interpretation

Saviour Christ by whose superabundant grace his faithfull children are cleansed from all sins original and actuall and rendred far more exceeding gratious and glorious then otherwis● they should have been Both which effects S. Paul teacheth Rom. 8. v. 12 13 14. concluding this first pol● with an Appendix that Ada● wa● a figure of Christ to come signifying that as by the sin of Adam we all dyed so by the grace of Christ all his children doe live Touching the other effect viz. abundance of grace by Christ he addeth the great difference saying But not as the offence so also the gif● For if by the one m●n● died much more the grace of God and the gift in the grace of one man Jesus Christ hath abounded upon many v. 15. And not as by one sin s● also the gift for judgement 〈…〉 of one ●●condemnation but grace 〈◊〉 of m●●y offe●ces●● justification v. 〈◊〉 For if 〈◊〉 the ●●●ence of one death reigned by one much more they that receive the abundance of grace and of the donation of justice 〈◊〉 shall reign in life by one Jesus vers. 17. Thus by S. Pauls Doctrine in that place and ver. 18 19. is verified that which the ●ue Church so solemnly singeth in the great Festivity of our redemption O certe necessarium Adae peccacatum quod Christs mirt● deletum est And O 〈…〉 culpa 〈◊〉 〈◊〉 ●autum meritum hab●re ●re●dempt●rem Whereto agree many other passages in the rest of S. Paul● Doctrine and the same is brie●ly comprised in that which S. John Baptist denounc'd of our blessed Saviour saying Behold the Lamb of God behold him that taketh away the sin of the world That is principally Christ came to take away the general sin which being actual in Adam is original in the whole world and therefore is call'd the sin of the world And the same is the general doctrine of S. John Apost. Evangelist saying If wee walk in the light as God also is in the light and the blood of Jesus his son cleanseth us from all sin first from original then also from actual You may find moreover in S. Luke 10. v. 30. all mankinde devested of grace and wounded in natural faculties by Adams fall for our Saviour in a Parable saith How a certain man went down from Jerusalem unto Jericho and fell among the 〈◊〉 who spoiled him and giving him wounds went away leaving him halfe dead Of no particular man can this Parable be so properly expounded as of all mankinde in general contained in Adam our first Parent who being indued with all necessary gifts narural and supernatural going from Gods commandement yeelded to false imaginations of bettering his state as it were descending from Jerusalem the Vision of peace to Jericho signifying the Moon which is unconstant and mutable fell among theeves the Devils who spoyled and wounded him and left him halfe dead for Adam by sinning and all men in him were spoyled of original justice and all supernatural graces and wounded in natural powers of understanding and f●e●will● not wholly deprived of all but spoyled of the best part and wounded in the rest spiritually dead and sub●ect both to temporal and eternal death 〈…〉 relicto le●t halfe dead and halfe alive though left without help by the Priest and Levi●e the Sacrifices and other Ministeries The result of all is this Original sin is no inherent substantial thing in man but a privation of original justice and after the laver of Regeneration and Justification by Baptism sin properly so called is no longer remaining in the regenerate yet still there remaines an inclination unto sin called concupiscence out of which sin notwithstanding cannot be produced but by our negligence and free consent All this is affirmed by many Saints and especially by S. Basil in oratione quod Deus non sit Author malorum S. Epiphanius S. Ambrose Cyprian S. Hierom S. Hilarius S. John Chrysostom c. This Doctrine was decreed in severall general Councels as hereafter shall appear But that Infants were holy from their mothers wombe and may be saved without Baptism and that therefore there is no necessity of the Laver of Regeneraon to wash away original sin was the exprest heresie of Pelagi●s this day held forth boldly though covertly by Dr. Tayler which perverse Doctrine was condemned by several Councels First in the East at the first Palestine Councel it was solemnly condemn'd After in the West in Efrick in the Milevit●● Councel it was decreed Can. 2 That whosoever deny Baptism to new-borne Infants or aver that they contract not Original staine and sin from Adam which needeth a Regeneration Anathe●ia sit In the 〈◊〉 Councel turned out of Greec● 〈…〉 Pisanus and in the first Constantinople Councel in Simbolo This was decreed in the fourth Councel of Carthage where there met 217. Prelates and most learned Doctors And in the fifth Constantinople Councel Zoara S●us Monachus Severus An●icher Petrus Antichenus and Antymus were as Parabaptists condemned You may read in the sixth Tolletan Councel Can. 2. of the three Divine persons onely the Son of God became man for the Redemption of mankind from the debt of sin originally contracted from Adams inobedience In the second Araus●c●n Councel in France Can. 2. you have what doth follow If any man shall hold that Adams sin hurted him alone and not his Posterity or that only it brought corporal 〈◊〉 not eternal death which is 〈◊〉 the cause of temporal death upon all mankind this man doth great in justice to God and downright contradicts the Apostle S Paul who teacheth that by one man sin came into the world and by sin death and so death was derived to all men I● the Maguntine Councel in Germany Can. 5. we read thus The sin of our first Parent has been conveyed to all men by seminal propagation and draweth along with it punishment so as all men are guilty of Gods enmity and eternal damnation and all are become prone to sin All which Decrees were renewed in the two last general Councels Florentinum Tridentinum which in literis vniouis teacheth thus The soules of those that departed in actual or original sin only doth descend into hell there to be punished though not all alike Therefore neither our Dr. Tayler nor the Anabaptists can without impudent temerity renew or maintain this most pernicious venom of Heresie so often and so solemnly condemned From this uniform ancient Doctrine of the Primitive Fathers Saints and holy Doctors is discover'd that manifest grosse error of Doctor Tayler who doth acknowledge no inl●●●ent sin but that which is com●●tted by a real proper consent of the will which is such another pitiful mistake as that this word original sin was not used or mentioned in Scripture or Fathers before by S. Augustine invented which is notoriously false whereas this is such another meer illusion as the same of the Arians who denied absolutely the word homusion to be found in