Selected quad for the lemma: world_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
world_n	adam_n	death_n	reign_v	2,100	5	9.6354	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09918	An euident display of Popish practises, or patched Pelagianisme Wherein is mightelie cleared the soueraigne truth of Gods eternall predestination, the stayd groundworke of oure most assured safetie by Christ. Written in Latin by that reuerend father, mayster Theodore Beza, and now lately Englished by VV.H. preacher of the Gospell.	Bèze, Théodore de, 1519-1605.; Hopkinson, William.	1578 (1578)	STC 2018.5; ESTC S113313	179,020	284

And the end●s themselues do yéelde loyaltie to the prouidence of god For thus Paul sayth that God hath done all things according to the determination of his wyl So sayth the lord by Esay All things that I wil I do And Christ saythe That euen a Sparowe doth not fal to the grounde without the will of our father I knowe that Origen Cyrill Chrisostome and others when they are pressed with plaine places of Scripture of which sort are it was necessarie that Christ shoulde die and it was of necessitie that the Scripture shoulde be fulfilled doe so interprete these things not that it came therfore to passe so bicause God did forsée them but that God did therefore foresée them bicause they shoulde come to passe This sentence if it should speake of simple knowlege it coulde not be so much reproued For not bycause I sée one writing he writeth but bycause he writeth I sée him writing But in God we cannot place a bare knowledge will also must be adioyned which ordereth and dyrecteth all things But yet shal it be true which they say if it be vnderstoode of the effect or as they speake of the posterior For we by that that any thing is done do vnderstand that it was Gods counsel that it should be done so Otherwayes the Scriptures do manifestly speake It was necessarie that Christe shoulde dye It was necessarie that the Scriptures should be fulfilled But howe was it necessarie that they shoulde be fulfilled by supposition bicause God had so foreséene it not bycause that that necessitie was in the nature of the thyng But it may be thou wilt therefore say that the causes in the nature of the thing it selfe are infinite bycause I take not the full and intire causes for that it should haue bene requisite to ad the prouidence of god I answere I only take the interiour and proper causes of euery thing whose effectes bycause they might might not be produced from them they are casuals and not the prouidence from god for that it is a forraine cause which if it be added it can not be auoyded but by supposition some necessitie should folowe For example sake Saule met children carrying Kyds breade and Wine There will by the selfe nature was infinite cyther that they might haue giuen or not giuen hym anye thing But that will GOD by hys prouidence ordered into the one parte They went to Bethell that they myghte doe sacrifise they mette Saule wearied in the waye and pressed with famyne it séemed a poynte of humanitie to refreshe him These thyngs preferred GOD to their myndes and if there were any things which might hinder their wil those hée repressed And these things only we dispute of the willes of men For in other casuall things I knowe there be infinite meanes whiche GOD is wonte to vse Another example of this matter we haue in the 21. Chapiter of Ezechiell Nabuchadnezer moued into Syria and when he was in a place that ledde two wayes hée began to deliberate whether it did not rather leade to the Iewes or to Rabath king of the Ammonites He yéelded the matter to Lottes those God guydeth and bringeth him to Ierusalem The nature of the thing it self was casual but the same determyned of GOD is made necessarie Ioseph was so solde and caried awaye into Egipte as that whiche belongeth to the nature of the thing hée might eyther alwayes liue in bondage or in some tyme be deliuered But God sent dreames vppon the Baker and Cuphearer and Ioseph doth expounde them afterwards a vision was sente vnto Pharao and when no soothsayer coulde expounde it the Cupbearer put him in minde of Ioseph and so it came to passe that Iosephe shoulde be broughte out of prison Let it therefore bée set downe that we haue ofte sayde that all things if they be referred to Gods prouidence are necessarie and of their owne nature casuall But thou wilte saye shal the effecte be simplye called casuall or rather of necessitie There bée which for the dignitye of the prouidence wil call them necessarie But I hadde rather call them of theyr owne nature casuall Albeit I doe not anye thing withstande it so that that necessitye bée only vnderstoode of supposition the Grecians therefore haue called prouidēce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bycause it passeth thorow all thyngs others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bycause nothing may escape it Thus farre Peter Martyre whose vprighte iudgemente if it doe not suffice thée it is in déede of necessitie that thou accuse thy selfe and it shall neuer irke vs to dissente from thée that wée maye followe the trueth But goe too lette vs nowe heare what thyne Argumentes be The Sycophants first Argument to the thirtenth and fourtenth slaunder If we sinne of necessitie all admonitions be in vaine it is sayde to no purpose in Ieremy I set the way of lefe and death before you Hee that shal tarrie in this Cittie shall perishe with sworde famine and plague but he that shall passe ouer to the Chaldeis shal line These things I say are spoken in vaine if is had bin so impossible for them to passe ouer to the Chalde is as to swallow vp a mountaine THE REFVTATION But I haue nowe to do with Pelagius Therfore I sende thée to Augustines schole for this disputation would be too tedious But if we sinne not necessarilie thē in déede it is in our power not to sin and therefore not to will to sinne But Paule crieth out that he is not able so much as to thinke that which is good And in another place considering himselfe without grace I saith he am carnall solde vnder sin Yea he complayneth with great mournings that he is not fully set at libertie But where is the deliueraunce if there wente no seruitude before where is the newe man if the olde man went not before But it may be thou wilt finde some outscape from Pelagius to the Papisticall Sophysters halfe Pelagians and wilt graunte that there is some seruitude of sinne but only that that whiche hath hurt nature and cleaueth only in the inferior parts And what saith Dauid There is not any that doth vnderstande no not one And what sayth Paule Those that boasted themselues to be wise became fooles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the naturall man peceiueth not those things which are of god 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wisdome of the fleshe is enmitie before god And in another place he sayth that god and the father of glory giue you the spirite of wisedome and lighten the eyes of your mindes Also be ye renewed sayth he in the spirite of your mindes Also when you were the seruants of sin you were frée from righteousnrsse What sayest thou to these good man If there be no necessitie of sinning howe entred sinne into the world verily by imitation and not by propagation But if it be so how raigned death vpon them which sinned not after the similitude of Adam and why doth the

often vniuersallye taken for whatsoeuer tryall in whiche sense it is saide that Abraham was tempted of god when his faith was tryed So we are tempted as well by prosperous as aduerse thinges bycause by this occasion the affections come to light which before laye hid But here is obsecued the interior affection whiche maye well be called the Diuels Bellowes to stirre oure concupiscence For it were an absurde thing to desire of God that hée woulde make vs frée from all the documentes of Faith. Therefore al euill motions which solicite vs to sinning are comprehended vnder the name of Temptation And forasmuche as it cannot be but we shall suffer suche prickings in oure minds bycause in the whole course of oure life we haue a standing warfare with the fleshe we yet aske of the Lorde that he do not prostrate vs or suffer vs to be ouerwhelmed with Temptation And to the end that Christe might better expresse that we depende inclinable to continuall casualties and falles except God sustain vs wyth his hande he hath vsed this kinde of speaking Leade vs not into temptation or as others expound it Carrie vs not It is in déede verye certaine that euerye one is tempted of his owne concupiscence as Iames teacheth but bycause God doth not onely yéelde vs to Sathans luste that he maye kindle the fire of concupiscence but he vseth that instrument of his wrath so ofte as he will enforce menne headlong into destruction also he leadeth in his maner into temptation In this sense is the euill spirite from God said to haue taken Saule to that end sound many places of Scripture And yet we shall not therefore call God the Authoure of euills bicause in giuing men ouer into a reprobate sense he doth not exercise a confused tyrannye but executeth his iust iudgemēts although secret Doest thou acknowlege Slaunderer that smooth succinct briefenes of Caluin I thinke not who vsest to despise al mens writings in respect of thine Indéede if thou haddestred these thou wast too wicked whē thou wouldest wrest these argumēts vpon Caluin but if thou haddest not red thē which I had rather thinke what is this thine impudēcie to lay to hys charge so greate a blasphemie whose opinion what it is thou knowest not The Sclaunderers fifth Argument to the eleauenth Sclaunder That which thou addest that God doeth it for his owne glorie they say it is ridiculous For glorie vseth not to be giuè of a lye As Nabuchadneser hauing experienced the iustice and power of God in that that himselfe for his pride had bin changed into a brutish nature gaue glorie to him that is perceiuing and iudging him to be iuste THE REFVTATION There procéedeth no lie from God not euen then when he sēdeth lying spirites with strong delusion For in a lye as in other vices crimes there is a note of wicked affection which by no means can fall vpon god And whereas a lying spirite mē lyars by nature do lie al this is to be attributed to their own beginnings not by creatiō but depraued by their own volūtarie corcuptiō But in respect of God it ought to be déemed iust iudgement which in respect of Satan men is a lie But if thou deniest that God by the lies of men doth gather a great Haruest of Glorie first of al I can by thine own example confirme that which thou deniest For how much thinkest thou thy lies haue profited our Churches whilest we diligently compare thē with Gods truth Truly excepte thou haddest vtterly an other purpose we shold confesse our selues much bound to thée thy faction for this cause bicause you haue giuen vs occasion of s●arching those things more diligently of the knowledge wherof we verily take incredible cōmoditie But so stand togither the increases of the Churche with Gods glorie that in déed they cannot in any wise be known apart By the lye of Satan Adam is vanquished By this facte what ●●●fit came to vs what glorie to God verily much more than by the creation of the worlde The wrath of GOD is made manifest against all men for that they withholde the truth of God in vnrighteousnesse This wrath is nothing else but the iust iudgement of god ●ut doest ●hou thinke that the glorie of God is not enlarged wh●n he aduaunceth his iustice But what when he taketh away the wisedome of the wise when he reuealeth his wisedom to babes that is hid from the wise What else remaineth to these wretches but lying and yet it cannot be denyed but that selfe matter doth mightily commend the iustice and wisedome of god Therefore thou wilte saye doest thou praise lying to vs No in no wise but I reuerēce the indeterminable wisedom of God which bringeth euen those things to a profitable ende that is to his glorie in whiche he punisheth reproche done againste himselfe and he draweth euen out of mens offences matter to aduaunce his owne glorie If this content thée not and thou procéedest to cauill if Gods trueth by my lie abound to his glorie why am I anye more condemned as a Sinner or rather why shoulde we not do euil that good might come thereon If I say thou procéedest thus to cauill I will except this one thing with Paule that thou arte one of them whose condemnation is iuste But in that which thou bringest of Nabuchadnezer what else doest thou but bewray thy childishnesse When Nabuchadnezer had receiued the punishme●t of his pride he gaue to God the praise of iustice What other thing canst thou gather of that but that Gods glorie is aduaunced by his iuste iudgementes But nowe when amongest his moste iuste iudgementes are numbred strong delusion blinding hardening séeste thou not that thou arte taken in the same nettes whiche thou haste made to thy selfe The Sclaunderers sixth Argument to the eleauenth Sclaunder GOD will haue himselfe praysed of all nations All yee nations prayse yee the Lorde It is therefore requisite that hee doe those thinges whiche all nations maye knowe and praise But no nation wil euer acknowledge it to be iust that man be punished for that whiche God hathe giuen him For we aske if God should punishe vs bycause we haue a beard shoulde hee not doe vs wrong seeing hee hathe giuen vs a bearde nor is a bearde in oure power who euer hauing a bearde coulde praise him THE REFVTATION Thou in déede as I thinke wouldest yéelde ouer thy selfe to all nations not so muche to be derided as to be helde execrable when thou wrotest these things For how ridiculous yea howe prophane is this consequence when God will be praised of all nations that there is no argument of praise lefte except of those thinges whiche maye be approued by the common iudgement of all nations But Paule saith that he preacheth the Gospell whiche to the Iewes is a stumbling blocke and to the Gentiles is helde for foolishnesse Whome shalt thou easily persooade that saluation is to be looked for