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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

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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
Queen Elizabeth for the glory light and liberty of the Gospel as it was pretended was there salvation to be had or no Doctor Tayler for fear of shame and laughter will answer affirmatively why then doth he dare subvert the whole fabrick of the same and quit undo at a breach what hath been so long a doing sure it was to the end that God permitting the monster of reformation should reveal its own turpitud and horrid basis and betray it self by sects divisions and subdivisions that those that are come to some eminency in learning and zeal might easily discern it to be not a City built on a mountain but a wall raised and dawbed without tempering Ezekiel 13. 11. A fools Cottage erected upon slying sand where no setled footing can be found for the old Proverb of the Hebrews is most sure that truth hath strong and stedfast footing and is of a permanent perpetual durance but a lye of a tottering foundation easily supplanted and overthrown therefore all reformations of forged Sectaries are to be esteemed as weak and groundlesse lyes and fooleries according to the doctrine of Trismegistus Omne quod alteratur falsitas est non manens in se ipso every thing subject to alteration is false And it is very observable how one of the grave Prelates and first reformers being asked by an ingenious Gentleman why did the new reformers accuse the ancient Church of Rome of Idolatry and superstition which she only had suppressed both in this Nation and in the whole universe as all Historians do witnesse The Prelate ingeniously and candidly returned answer that the reformation began with lies follies and vain inventions and so it must end in lies and impostures This prediction seems manifestly come to passe this day for that the reformation began with lies and grosse falshoods I need not prove any man that is compos mentis may see but that reformation now ends in lies is manifestly evinced by the late doctrine of Doctor Jeremiah Tayler for how can there be a more grosse and horrid lye then to hold that Infants are saved and not by Christ and that any may be saved in any religion or sect whatsoever that Laicks have power to administer Sacraments Preach interpret Scripture and what not and that Original sin is so called abusive that in the Sacrament of baptism there is had but a figurative remission of sin thus doth our brave Doctor end the specious reformation Thus you may observe how he brings up the rear of new denials of some part of the ancient faith which former reformers had not yet obtained the impudent boldnesse to reject Such and no other be all reformations a dayly taking away and negative abolitions of the antient Tenets without any positive institution Was not I pray the necessity of faith and merit of works taken away by some Feast-days Lents and all fasting rejected by others Priest his power and Mass which were as ancient in England and generally throughout the whole world as Christianity it self put down by some contrition and Penance by others Was not soon after Sacrificing Unction Altars Vows Pilgramage chas'd away by some the Lords-prayer the Ten Commandements cried down and neglected by new Tub praters and by the unrelenting malice of hellish monsters Thus by a gradual proceedeng of infidelity and blasphemy of the whole fabrick of Christian Religion there is not left one stone upon another Only unum baptismae in remissionem peccatorum as the distinctive character betwixt Christian and Pagan left together with the reall presence in the Lords Supper maintained in the 39. Article are this day contemned by Doctor Tayler and reduced to bare shades figures and dreams so perfecting the work by degrees leaves us but damnation Were all reformers before him sent from God with devine commission to inlighten the world if they were why then did they not do their work to the full must an ignorant Taylor or Bungler at the end of a full age step in to accomplish it yes sure now our Tayler hath done the deed to the utmost beyond all addition now the reformation consisting of the denial of essential truths and all practical principles of Religion is brought to the non plus ultra he brings up the rear having ushered and ●ed by the hand James Naylor to Pillory and with him many thousands into horrid blasphemies and atheism neither doth his impiety stay here but dares deny against Scripture ancient Fathers and the general received practise of all ages the necessity and reality of Christ's body in the B. Eucharist For its a general rule approved by all Divines that we must never understand any place in Scripture figuratively unlesse we be evidently compelled thereunto but no such matter in these words This is my body for our Saviour doth not say this bread is my body neither can his words be so understood especially seeing the word hoc this is both in Greek and Latine Texts of the Neuter Gender the word bread is of the Masculine And by the figures of this most B. Sacrament the Catholique doctrine is thus proved the figures ought necessarily to be of a meaner dignity then the thing figured Colos. 2. But if the Eucharist were no more then simple and natural bread signifying Christs body and not his very body it self then should the figures thereof be no whit inferiour in dignity to the B. Eucharist it self yea some figures should be more excellent then it which is most absurd for if we consider a Lamb and bread as they are natural things no question but the Lamb is more excellent then bread if considered only as external signs for who seeth not that Christs flesh is far better signified by the flesh of a Lamb then by bread Christs death is better signified by the death of a Lamb then by breaking of bread Christs innocency meeknesse c. are better signified by the property of the fame then by those of bread As for the Manna it was made with Angels hands it rained down from heaven it had all kind of taste in all which respect it was far more excellent then bread so as that now Christians would be in a far more sad and more pitious condition then those of the old Law if we had figuratively only Christs body and blood and not really present in the B. Eucharist and there is no colour in the world why any should admit Christs words to be otherwise taken then really and properly for the four Evangelists use them unanimously None of the ancient Fathers ever understood them figuratively but expresly reach that they are to be understood properly no place of Scripture no Article of faith no decree of Councel no explication of the Church compelleth us to take them figuratively therefore we must needs take them really with all the Saints and primitive fathers See the 28. Article of the Church of England and the 94. of Ireland established in Dublin in the year 1615.