Selected quad for the lemma: world_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
world_n	law_n	sin_n	transgression_n	4,002	5	11.2412	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A77834	Mans inbred malady, or The doctrine of original sin maintained, as also the necessity of infants baptism. / By George Burches B.D. late Rector of Wood-Church in Cheshire.	Burches, George, d. 1658.	1655 (1655)	Wing B5613; Thomason E1708_2; ESTC R10375	36,789	142

out this year proceeds Originally though by the mediation of the body and branches of that root which may be was planted many hundred years agoe If the root be corrupt struck and die it is likewise corrupt strucken and dies with it and why because it is a part of that body that is of the same nature qualitie and condition with the root Even so it is with all men that both have been and now are born they lineally descended by the mediation of the body the generations and successions of men they proceed from the first parent of mankind as from the root they participate of his nature qualities and properties and therefore if his condition be sinful damnable their 's likewise is sinful damnable because the guilt of what he did is justly imputed unto them as being then with him and now descending from his loyns and that according to the rule of natures Law according to the equitie of divine justice all the species the whole kind of man were potentially in Adam and by right of inheritance from sin are intituled to the priviledges of nature whatsoever belonged to him they may justly challenge that is all kind of sustenance for the preservation of their being as nature hath given unto us a being so it owes unto us a sustenance shall we challenge God for maintenance and preservation of life in right of our first parents shall not he as justly challenge us as guilty of sin subject to his wrath descending from him who wilfully transgressed disobeyed his Law shal we not partake of the good and evil whereunto we are intituled in right of our first parents surely both alike belongeth unto us and therefore even in our conception when we as it were first sprout out even then are we justly accounted guilty of wilfull disobedience and sin because we descend from the loins of him that did wilfully disobey and transgresse the Law of his mighty Creator So that all excuse by just imputation hereof being taken away by this means sin being appropriated unto us we made guilty thereof in the highest degree as proceeding from the intent disobedience of the reasonable will Let us proceed to consider out of the Prophets words the Original of sin when after what manner or in what measure we are made sinful hence implyed in this word Mother that is from the very act of generation for the first she takes upon her the office of Mother after what manner expressed in these two words shaping and conceiving and lastly in what measure implyed in this particle I that is not this or that part of me but I wholly that is every part and faculty in me In the former clause namely of the guilt of the imputation of our first parents sin we speak of sin only in relation to the efficient cause who did it and how it was actual In this we consider sin in the form thereof namely as it transgresseth the law how it is originally diffused over every part and faculty of us and so it becomes habitual I was shapen c. By shaping is understood the first framing and fashioning of us in the womb and by conceiving is meant the first being and breeding and growing up unto perfection in the womb for Tremel translats it in peccando fovet me mea Mater In sin hath my Mother cherished me up And so is our Hebraisme in our English margent In sin did my mother warm me which implyeth the same thing both importing that man both in his first beginning also in his continual grouth increasing is sinful that is every way exceeding sinfull If a man should be born having his face standing backward and his legs coming out where his armes should be and his armes out of his belly and his belly upon his head it would surely be esteemed an ugly monster fearful and prodigious and yet the deformity and obliquity of the Soul and body of man by sin is much more monstrous where every part and faculty is disordered where every particular is both extra and praeter intentionem naturae both besides and beyond the intention of nature as by the sequel shall appear Now perfect and compleat shaping doth imply two several acts First the exact temperature of internal qualities 2ly the due proportion of the externall parts and lineaments In both these there is sin formally which is the transgression of the law For God in the creation had set down a law also for things of this inferior quality and respect which could not be transgressed without sin in the first place prescribing unto every thing such a just and limited temper and mixture of primari● qualities of heat and cold of drienesse and moisture whereof all mixt bodies consist and was most behoofeful to the perfection and preservation of his being and Secondly squaring out such a due and excellent proportion and fashion in all the body as might best adorn it with most beautie and comlinesse thereby so manifesting his power and wisdome in all things that there was neither distemper inwardly nor deformitie outwardly in any thing that he hath made Both these laws are broken and transgressed in the shaping of men For first there is such a distemper of such unequal iniquity of the radical heat and radical moisture which are principia vitae as the Physicians call them the very principles and grounds of life that the healthiest man living is not perfectly in health though yet not sensibly and throughly sick but lives as it were in a neutrality betwixt both yet rather sick then wel because the disease is still growing though not ripe until the distemper thereof wax so strong and predominant that nature is so weakened and subdued thereby that it is not able without grief to resist the same 2ly In the outward framing and fashioning of the body there is no man that hath that exact proportion and comelinesse in the parts of the body then Adam had that was immediately created by God but there is in it some imperfection or blemish which doth some way either di●figure or deform him Nay I will say that which many perhaps will think strange that there is not in us the least joynt but sin is in it not only formally as there is a want of perfection in the composition and constitution thereof according to the law of God but also imputatively because it became so by the rebellion of our will that thereby we have transgressed the law defaced the workmanship of God within us deprived our selves of health and perfection and so justly become the subjects of Gods vengeance Nay I will say more that there is no grief nor pain that the beasts or other creatures in the world do suffer but it is sin formally a transgression of this Law Because God intended no such affliction to any of his creatures by the Creation but by his Law both established it and ordained it otherwise that namely the creatures

that he that runs may read a full satisfaction in it Use 3d. Reprove such as think it folly to be troubled with the sins of litle ones with their lying and swearing cursing and the like not considering that the very Originall sin of the Infant the sin of his nature before it doth thus break forth makes him odious to God and deserveth damnation much more wil these same cursed fruits do it See an example in this 2 King 2.23 where those forty that mocked the Prophet were devoured by Bears where youth was no excuse for the hainousnesse of their offence but were severely punished by the hand of God Vse 4. Let this then humble us in considering the sharp and severe judgments that oft light upon little ones yea and take them to heart and to be much affected with them as with most evident demonstrations of Gods wrath against sin even against the sin of our nature Our Saviour sighed Mark 7.34 to behold the judgement of God upon the deaf man as a sign of Gods anger upon him for sin how much more doth it become us to do so in this case The Lord in his judgements upon us that are of years may have other ends and respects but in those upon Infants he can have no other but onely to make known upon them his wrath against sin Oh that we could seriously in this case thus expostulate with our own souls If God be so angry with the sin of the infant alas what measure of wrath is due to me that besides the sin of my nature wherewith I am every whit as much defiled as it can be have so many actuall sins to answer for and have sinned in a far more odious manner then this infant hath done If this be done to the greene tree saith our Saviour Luk. 23.31 What shall be done to the drie surely this is enough if well considered to melt the hardest heart into tears throughly to bewaile the Originall corruption especially when they consider the next point following namely Doct. 2d That the sin which we are from our very infancie stained withall is conveyed by our Parents unto us T is Leprosie began in Adam and you ran over all successions of mankind Hence the Prophet acknowledgeth I was conceived in sin not meaning any particular sin of his Parents in the act of generation for he was begotten and born in lawful marriage but his hereditary sin whererof he was guilty in his mothers womb For though many causes may be assigned of actuall sins committed by men or women as either of themselves James 1.14 the world 1 John 2.16 or the devil Eph. 2.2 yet of original sin that is in Infants no other cause can be assigned no root no fountain but this that they received it from their parents Hence is that of Aug. per duos homines transisse peccatum Both saith Ambrose parentes ut generis sic et erroris This is agreable to the law of nature Partus sequitur ventrem If a free man get a child by a bond-woman the child shal be bond by the mother not free by the Father As sin entered into Paradise so it entered into the world for it is the same sin in us that was in them in them actually in us originally and the same sin must have the same beginning but it came into Paradise by them both therefore so into the world And therefore Gen. 5.3 it is said that Adam after his fall begat a son in his likenesse after his image sinful and corrupt as himselfe was and the Evangelist making an opposition between the causes from whence corruption and grace cometh saith John 1.13 The one cometh from bleod and from the wil of the flesh and from the wil of man but the other commeth from God alone Hence there was never any that had parents a Father to beget him and a Mother to conceive him that was free from this original sin and corruption of nature no not such as had the godliest Parents that ever lived as the the children of Noah Abraham Isaac David did stand in need of circumcision Gen. 21.4 which signifies the cutting away of the filthy fore-skin of their hearts this original corruption as the Prophet expounds it Jer. 4.4 wherefore Job 14.4 when he would give a reason why man every man young and old is not only subject to so many troubles in this life but also so filthy and sinful alledgeth no more but this Man that is born of a woman he is born of a woman and therefore must needs be so So again Iob 15.14 and 25.4 and though the Mother only be named by Iob and David yet is this corruption derived to the child not from the Mother only but from the father as much as from the mother The sin came by two and the Apostle saies it entered by one for they two made but one Two shal be one flesh By one it entered yet both sinned R. 1. Because all parents have been poysoned with sin wher●by their natures being infected doth convey this poyson unto their children As the brood of Vipers Toads and Spiders must needs resemble them and have poyson in them Hence is that of our Saviour Mat. 7.18 a corrupt Tree cannot bring forth good fruit for if the tree be not found the fruit will prove tainted and therefore saith Iob Iob 14.4 Who can bring a clean thing out of an unclean Not one This reason our Saviour gieth why all that is in man by nature is flesh that is corrupt and sinfull because he that is born of the flesh that is of corrupt parents Iohn 3.6 is flesh that is sinful which is Job's meaning when he saith who can bring a clean thing out of an unclean that is no man can beget a child that is clean from sin himselfe being unclean For such as the fountain is such is the stream such as the ground is such is the corn such as the fuel is such is the fire such as the mine is such is the metal such as the parents are so are their children Obj. If the root be holy the branches are holy therefore the children of the Saints are holy and have not this sin conveyed to them by their parents Ans Parents beget children as men not as they are holy men Sanctus generat non regenerat filius carnis by generation they derive unto them their nature they cannot derive grace which is above nature we give them that which our earthy parents give us not what our Heavenly Father infuseth into us There is a wide difference betwixt infusion and propagation neither doth holinesse in this place signifie a freedome from sin or integritie or uprightnesse of nature Sanctitas est duplex fidei faederis sancti sunt non virtute nativitatis secundum carnem sed virtute Testamenti gratiae et promissionis dei Bulling but the prerogative and priviledge of Abrahams posteritie whereby God covenanting with him had appointed alwaies to