Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	adam_n	sin_n	wage_n	4,026	5	11.2119	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07825	A treatise of the nature of God	Morton, Thomas, of Berwick.	1599 (1599)	STC 18198; ESTC S101314	111,319	258

as in inflicting the deserued punishment vpon offenders so is the iustice of God whereby he administ●eth the Kingdome or Common-wealth of the world of two sortes the one in Paenâ the other in Praemio the one in due punishment the other in meete rewards For the first kind the lawes which concerne the punishing of sin are not many for they are but one giuen to all mankind in the person of Adam Gen. 2. 17. In the day that thou shalt eate thou shalt die And Rom. 6. 23. The wages of sin is death The which is the onely punishment yet diuersly inflicted according to the diuersitie of sins appointed for al sins and offences committed against God as well for the least as for the greatest This death beginneth with our life during y ● which God layeth vpon the sinner many euilles and miseries all which are forerunners of that eternall death and miserie which abideth in the world to come And that mē shuld know and acknowledge that these temporal euilles come from God as punishments of their sinnes hee doth vsually punish them in the same kind wherein they haue sinned that so the likenesse which the punishment hath vnto the sinne may shew it to bee the sonne of that father and the frute of that tree Gen. 2 17. Because thou hast eaten of the forbidden frute thou shalt all the dayes of thy life eate in toile and in the sweat of thy browes And Gen. 20. 8. The Lord had shut vp all the wombes in the house of Abimelec because of Sarah Abrahams wife And Iud. 1. 7. And Adombezek said seuentie Kings hauing the thumbes of their hands and of their feete cut off gathered vnder my table as I haue done so God hath rewarded me And 1. Cor. 1. 21. After that the world wold not by the wisedome of God knowe God it pleased God as a iust punishment by the foolishnesse of preaching to saue the beleeuers All which actions of God as wel in his temporal as in eternal punishmēts we are not to doubt but that they are squared according to y t rules of iustice from the which it is impossible that God would swarue Gent. It were impietie to thinke and blasphemie to speake the contrarie and yet to tel you plainly I haue been more troubled with doubts about this point of Gods iustice then in any other and but for troubling and hindering you in your course I would declare them vnto you in hope to bee more fully resolued in this Sch. You shall not hinder but further mee I will willingly doo my best to satisfie you Gent. I haue often thought vpon occasion of heating this doctrine that the punishment due vnto the least sinne is by the iustice of god eternal death that some Atheists might say of Gods lawes as it was saide of Dracos laws giuē to the Athenians y t they were written with blood wold accuse God of crueltie for infflicting so great or rather so endles and infinite a punishmen vpon small sinnes yea vpon those which may be doubted whither they be sins or no as namely to let passe the inward thoughts and desires the which although they bee actuall yet they are in the lowest degree of act that can bee originall sinne in infants the which is eyther alienum another mans and therefore not iustly imputed to thē or if you take it as it is inherent in themselues it is but an inclination to sinne not sinne indeed and in act Besides how should wee thinke that so greeuous a punishment as is eternall death can without extreame rigor bee inflicted vpon many thousands of men that did neuer heare tell of god or of his word eyther in the lawe or in the gospell as are those poore Indians which haue in this last age beene discouered whom in all reason ineuitable ignorance should excuse howsoeuer wilfull ignorance bee made damnable These doubts and diuers other wherewith I will not trouble you haue often runne in my minde yet I doubt not but that God is iust in all actions or rather I doubt whither God can bee said to be vuiust whatsoeuer hee doth to his creatures yea though he should inflict extreame punishment vpon the most righteous man in the world for hee hath absolute power ouer thē all as the potter hath of his claye to dispose of it as hee list himselfe and wee know that it is lawfull for a man to do to his owne what he will Sch. I am not of your opinion or rather that opinion which you name that it were not iniustice in God to punish a righteous man altogither voy de of sin for not to alleadge the promise and couenant of life which god hath made to man beeing righteous but to suppose that God had not bound himselfe by any such promise the absolute power of God ouer his creatures will indeed bee a warrant vnto him not onely to dispose of them according to his own pleasure but euen to consume thē al to naught as in the beginning he made them all of naught but yet not to inflict extream punishments where there is no sinne for so God should doo that which is contrarie to his owne nature the which doth necessarely incline it selfe towards the goodnesse of the creature by doing to it not euill but good and therefore hee should doo euill and that which is vniust or rather hee should do that which it is impossible for him to do But as touching your obiectiōs against the iustice of God I answere that wee must not thinke sinnes committed against God to be so small as they seeme in themselues and when they are committed against men for the greatnesse of the maiestie of god make●h the least sinne to bee most hainous euen as wee knowe that the least indecent behauiour towards a Prince is thought woorthie to bee punished with death and not onely outward actuall rebelliōs but also the very thoghts and purposes of the mind tending to treason are accounted most hainous crimes yea so hainous as for them not onely the offendant himselfe but also all his posteritie for euer are thought worthie to be depriued of all those dignities and commodities whatsoeuer they did enioy by the liberalitie of the Prince or yet within his dominions Yet wee need not say that God doth punish infants for Adams sinne for they haue in themselues sufficient matter of damnation their whole nature being actually corrupted in respect of y ● image of God for the which cause it is woorthely loathed and abhorred of God As for the infidels which haue not the word of God whereby to learne and know God you may remember how the Apostle Rom. 1. in the latter part or half of the chapter doth plainly prooue that they do wilfully sinne against the light of nature shining in the creatures yea that they do obstinately contemne god whom they might learn out of the creatutes to be most maiesticall woorthie to whom all obedience honor and