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
A95131	An answer to a letter written by the R.R. the Ld Bp of Rochester. Concerning the chapter of original sin, in the Vnum necessarium. / By Jer. Taylor D.D.	Taylor, Jeremy, 1613-1667.	1656 (1656)	Wing T286; Thomason E1683_1; ESTC R209161	32,605	117

be sinners and yet healed as just persons it is certain we are just by imputation only that is Christ imputing our faith and sincere though not unerring obedience to us for righteousness And then the Antithesis must hold thus By Christ comes justification to life as by Adam came the curse or the sin to the condemnation of death But our justification which comes by Christ is by imputation and acceptilation by grace and favour not that we are made really that is legally and perfectly righteous but by imputation of faith and obedience to us as if it were perfect And therfore Adam's sin was but by imputation only to certain purposes not real or proper not formal or inherent For the grace by Christ is more then the sin by Adam if therefore that was not legal and proper but Evangelical and gracious favourable and imputative much more is the sin of Adam in us improperly and by imputation * And truly my Lord I think that no sound Divine of any of our Churches will say that we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in any other sense not that Christs righteousness is imputed to us without any inherent graces in us but that our imperfect services our true faith and sincere endevours of obedience are imputed to us for righteousness through Jesus Christ and since it is certainly so I am sure the Antithesis between Christ and Adam can never be salved by making us sinners really by Adam and yet just or righteous by Christ only in acceptation and imputation For then sin should abound more then grace expresly against the honour of our blessed Saviour the glory of our redemption and the words of S. Paul But rather on the contrary is it true That though by Christ we were really and legally made perfectly righteous it follows not that we were made sinners by Adam in the same manner and measure for this similitude of S. Paul ought not to extend to an equality in all things but still the advantage and prerogative the abundance and the excess must be on the part of Grace for if sin does abound grace does much more abound and we do more partake of righteousness by Christ then of sin by Adam Christ and Adam are the several fountains of emanation and are compar'd aequè but not aequaliter Therefore this argument holds redundantly since by Christ we are not made legally righteous but by imputation only much less are we made sinners by Adam This in my sense is so infinitely far from being an objection that it perfectly demonstrates the main question and for my part I mean to relie upon it As for that which your Lordship adds out of Rom. 5.19 That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies sinners not by imitation as the Pelagians dream but sinners really and effectively I shall not need to make any other reply but that 1. I do not approve of that gloss of the Pelagians that in Adam we are made sinners by imitation and much less of that which affirms we are made so properly and formally But made sinners signifies us'd like sinners so as justified signifies healed like just persons In which interpretation I follow S. Paul not the Pelagians they who are on the other side of the question follow neither And unless men take in their opinion before they read and resolve not to understand S. Paul in this Epistle I wonder why they should fancy that all that he sayes sounds that way which they commonly dream of But as men fancy so the Bels will ring But I know yovr Lordships grave and wiser judgement sees not only this that I have now opened but much beyond it and that you will be a zealous advocate for the truth of God and for the honour of his justice wisdome and mercy That which followes makes me beleeve your Lordship resolv'd to try me by speaking your own sense in the line and your temptation in the interline For when your Lordship had said that My arguments for the vindication of Gods goodness and justice are sound and holy your hand run it over again and added as abstracted from the case of Original Sin But why should this be abstracted from all the whole Oeconomy of God from all his other dispensations Is it in all cases of the world unjust for God to impute our fathers fins to us unto eternal condemnation and is it otherwise in this only Certainly a man would think this were the more favourable case as being a single act done but once repented of after it was done not consented to by the parties interested not stipulated by God that it should be so and being against all lawes and all the reason of the world therefore it were but reason that if any where here much rather Gods justice and goodness should be relied upon as the measure of the event * And if in other cases lawes be never given to Ideots and Infants and persons uncapable why should they be given here but if they were not capable of a Law then neither could they be of Sin for where there is no law there is no transgression And is it unjust to condemn one man to hell for all the sin of a thousand of his Ancestors actually done by them and shall it be accounted just to damn all the world for one sin of one man But if it be said that it is unjust to damn the innocent for the sin of another but the world is not innocent but really guilty in Adam Besides that this is a begging of the question it is also against common sense to say that a man is not innocent of that which was done before he had a being for if that be not sufficient then it is impossible for a man to be innocent And if this way of answer be admitted any man may be damned for the sin of any Father because it may be said here as well as there that although the innocent must not perish for anothers fault yet the son is not innocent as being in his fathers loyns when the fault was committed and the law cals him and makes him guilty And if it were so indeed this were so far from being an excuse to say that the Law makes him guilty that this were absolute tyranny and the thing that were to be complain'd of I hope by this time your Lordship perceives that I have no reason to fear that I praevaricate S. Paul's rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I only endevour to understand S. Paul's words and I read them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in proportion to and so as they may not intrench upon the reputation of Gods goodness and justice that 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be wise unto sobriety But they that do so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as to resolve it to be so whether God be honour'd in it or dishonour'd and to answer all arguments whether they can or cannot be answered and to efform all their Theology