Selected quad for the lemma: religion_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
religion_n	scripture_n	sense_n	true_a	4,624	5	5.7921	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A63754	Deus justificatus. Two discourses of original sin contained in two letters to persons of honour, wherein the question is rightly stated, several objections answered, and the truth further cleared and proved by many arguments newly added or explain'd. By Jer. Taylor D.D.	Taylor, Jeremy, 1613-1667.; Taylor, Jeremy, 1613-1667. Deus justificatus, or, A vindication of the glory of the divine attributes in the question of original sin.; Taylor, Jeremy, 1613-1667. Answer to a letter written by the R.R. the Ld Bp of Rochester.	1656 (1656)	Wing T311A; ESTC R220790	75,112	280

us formally because it was Vnius inobedientia the disobedience of one man therefore in no sense could it be properly ours 6. Whensoever another mans sin is imputed to his relative therefore because it is anothers and imputed it can go no further but to effect certain evils to afflict the relative but to punish the cause not formally to denominate the descendant or relative to be a sinner for it is as much a contradiction to say that I am formally by him a sinner as that I did really do his action Now to impute in Scripture it signifies to reckon as if he had done it Not to impute is to treate him so as if he had not done it So far then as the imputation is so far we are reckoned as sinners but Adams sin being by the Apostle signified to be imputed but to the condemnation or sentence to a temporal death so far we are sinners in him that is so as that for his sake death was brought upon us And indeed the word imputare to impute does never signifie more nor alwayes so much Imputare verò frequenter ad significationem exprobrantis accedit sed citra reprehensionem sayes Laurentius valla It is like an exprobation but short of a reproof so Quintilian Imput as nobis propitios ventos secundum mare ac civitatis opulentae liberalitatem Thou doest impute that is upbraid to us our prosperous voyages and a calm Sea and the liberality of a rich City Imputare signifies oftentimes the same that computare to reckon or account Nam haec in quartâ non imputantur say the Lawyers they are not imputed that is they are not computed or reckoned Thus Adams sin is imputed to us that is it is put into our reckoning when we are sick and die we pay our Symbols the portion of evil that is laid upon us and what Marcus said I may say in this case with a little variety legata in haereditate sive legatum datum sit haeredi sive percipere sive deducere vel retinere passus est ei imputantur the the legacy whether it be given or left to the heire whether he may take it or keep it is still imputed to him that is it is within his reckoning But no reason no Scripture no Religion does inforce and no divine Attribute does permit that we should say that God did so impute Adams sin to his posterity that he di really esteem them to be guilty of Adams sin equally culpable equally hateful For if in this sense it be true that in him we sinned then we sinn'd as he did that is with the same malice in the same action and then we are as much guilty as he but if we have sinned lesse then we did not sin in him for to sinne in him could not by him be lessen'd to us for what we did in him we did by him and therefore as much as he did but if God imputed this sin lesse to us then to him then this imputation supposes it onely to be a collateral and indirect account to such purposes as he pleased of which purposes we judge by the analogy of faith by the words of Scripture by the proportion and notices of the Divine Attributes 7. There is nothing in the designe or purpose of the Apostle that can or ought to infer any other thing for his purpose is to signifie that by mans sin death entred into the world which the son of Sirach Ecclus. 25. 33. expresses thus à muliere factum est initium peccati inde est quod morimur from the woman is the beginning of sinne and from her it is that we all die and again Ecclus. 1. 24. by the envie of the Devil death came into the world this evil being Universal Christ came to the world and became our head to other purposes even to redeem us from death which he hath begun and will finish and to become to us our Parent in a new birth the Author of a spiritual life and this benefit is of far more efficacy by Christ then the evil could be by Adam and as by Adam we are made sinners so by Christ we are made righteous not just so but so and more and therefore as our being made sinners signifies that by him we die so being by Christ made righteous must at least signifie that by him we live and this is so evident to them who read Saint Pauls words Rom. 5. from verse 12. to verse 19. inclusively that I wonder any man should make a farther question concerning them especially since Erasmus and Grotius who are to be reckoned amongst the greatest and the best expositors of Scripture that any age since the Apostles and their immediat successors hath brought forth have so understood and rendred it But Madam that your Honour may read the words and their sense together and see that without violence they signifie what I have said and no more I have here subjoyned a paraphrase of them in which if I use any violence I can very easily be reproved As by the disobedience of Adam sin had it's beginning and by sin death that is the sentence and preparations the solennities addresses of death sicknesse calamity diminution of strengths Old age misfortunes and all the affections of Mortality for the destroying of our temporall life and so this mortality and condition or state of death pass'd actually upon all mankind for Adam being thrown out of paradise and forc'd to live with his Children where they had no trees of Life as he had in Paradise was remanded to his mortall naturall state and therefore death passed upon them mortally seized on all for that all have sinned that is the sin was reckoned to all not to make them guilty like Adam but Adams sinne passed upon all imprinting this real calamity on us all But yet death descended also upon Adams Posterity for their own sins for since all did sinne all should die And marvell not that Death did presently descend on all mankind even before a Law was given them with an appendant penalty viz. With the expresse intermination of death For they did do actions unnaturall and vile enough but yet these things which afterwards upon the publication of the Law were imputed to them upon their personall account even unto death were not yet so imputed For Nature alone gives Rules but does not directly bind to penalties But death came upon them before the Law for Adams sin for with him God being angry was pleased to curse him also in his Posterity and leave them also in their meere naturall condition to which yet they dispos'd themselves and had deserved but too much by committing evill things to which things although before the law death was not threatned yet for the anger which God had against mankind he left that death which he threatned to Adam expresly by implication to fall upon the Posteritie And therefore it was that death reigned from Adam to

he was permitted to the power of his enemy that betray'd him and put under the power of his body whose appetites would govern him and when they would grow irregular could not be mastered by any thing that was about him or born with him so that his case was miserable and naked and his state of things was imperfect and would be disordered But now Madam things being thus bad are made worse by the superinduced Doctrines of men which when I have represented to your Ladiship and told upon what accounts I reprove them your Honour will finde that I have reason There are one sort of Calvins Scholars whom we for distinctions sake call Supralapsarians who are so fierce in their sentences of predestination and reprobation that they say God look'd upon mankinde onely as his Creation and his slaves over whom he having absolute power was very gracious that he was pleased to take some few and save them absolutely and to the other greater part he did no wrong though he was pleased to damn them eternally onely because he pleased for they were his own and Qui jure suo utitur nemini facit injuriam saies the law of reason every one may do what he please with his own But this bloody and horrible opinion is held but by a few as tending directly to the dishonour of God charging on Him alone that He is the cause of mens sins on Earth and of mens eternal torments in Hell it makes God to be powerfull but his power not to be good it makes him more cruel to men then good men can be to Dogs and sheep it makes him give the final sentence of Hell without any pretence or colour of justice it represents him to be that which all the World must naturally fear and naturally hate as being a God delighting in the death of innocents for so they are when he resolves to damn them and then most tyrannically cruel and unreasonable for it saies that to make a postnate pretence of justice it decrees that men inevitably shall sin that they may inevitably but justly be damned like the Roman Lictors who because they could not put to death Sejanus daughters as being Virgins defloured them after sentence that by that barbarity they might be capable of the utmost Cruelty it makes God to be all that thing that can be hated for it makes him neither to be good nor just nor reasonable but a mighty enemy to the biggest part of mankinde it makes him to hate what himself hath made and to punish that in another which in himself he decreed should not be avoided it charges the wisdom of God with folly as having no means to glorifie his justice but by doing unjustly by bringing in that which himself hates that he might do what himself loves doing as Tiberius did to Brutus and Nero the Sons of Germanicus Variâ fraude induxit ut concitarentur ad convitia et concitati perderentur provoking them to raise that he might punish their reproachings This opinion reproaches the words and the Spirit of Scripture it charges God with Hypocrisy and want of Mercy making him a Father of Cruelties not of Mercie and is a perfect overthrow of all Religion and all Lawes and all Goverment it destroyes the very being and nature of all Election thrusting a man down to the lowest form of beasts and birds to whom a Spontaneity of doing certain actions is given by God but it is in them so naturall that it is unavoidable Now concerning this horrid opinion I for my part shall say nothing but this that he that sayes there was no such man as Alexander would tell a horrible lie and be injurious to all story and to the memory and fame of that great Prince but he that should say It is true there was such a man as Alexander but he was a Tyrant and a Blood-sucker cruel and injurious false and dissembling an enemy of mankind and for all the reasons of the world to be hated and reproached would certainly dishonour Alexander more and be his greatest enemy So I think in this That the Atheists who deny there is a God do not so impiously against God as they that charge him with foul appellatives or maintain such sentences which if they were true God could not be true But these men Madam have nothing to do in the Question of Originall Sin save onely that they say that God did decree that Adam should fall and all the sins that he sinn'd and all the world after him are no effects of choice but of predestination that is they were the actions of God rather then man But because these men even to their brethren seem to speak evil things of God therefore the more wary and temperat of the Calvinists bring down the order of reprobation lower affirming that God looked upon all mankind in Adam as fallen into his displeasure hated by God truly guilty of his sin liable to Eternal damnation and they being all equally condemned he was pleased to separate some the smaller number far and irresistibly bring them to Heaven but the far greater number he passed over leaving them to be damned for the sin of Adam and so they think they salve Gods Justice and this was the designe and device of the Synod of Dort Now to bring this to passe they teach concerning Original sin 1. That by this sin our first Parents fell from their Original righteousnesse and communion with God and so became dead in sinne and wholly defiled in all the faculties and parts of soul and body 2. That whatsoever death was due to our first Parents for this sin they being the root of all mankinde and the guilt of this sin being imputed the same is conveied to all their posterity by ordinary generation 3. That by this Original corruption we are utterly indisposed disabled and made opposite to all good and wholly inclined to all evill and that from hence proceed all actual trangressions 4. This corruption of nature remaines in the regenerate and although it be through Christ pardoned and mortified yet both it self and all the motions thereof are trulie and properly sin 5. Original sin being a transgression of the righteous Law of God and contrary thereunto doth in its own nature bring guilt upon the sinner whereby he is bound over to the wrath of God and curse of the Law and so made subject to death with all miseries spiritual temporall and eternal These are the sayings of the late Assembly at Westminster Against this heap of errors and dangerous propositions I have made my former discoursings and statings of the Question of Original sin These are the Doctrines of the Presbyterian but as unlike truth as his assemblies are to our Church for concerning him I may say Nemo tam propè proculque nobis He is the likest and the unlikest to a Son of our Church in the world he is neerest to us and furthest from us and to all the world abroad