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	sin_n	sin_v	7,567	5	10.0207	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10833	A defence of the doctrine propounded by the synode at Dort against Iohn Murton and his associates, in a treatise intituled; A description what God, &c. With the refutation of their answer to a writing touching baptism. By Iohn Robinson.	Robinson, John, 1575?-1625.	1624 (1624)	STC 21107A; ESTC S114366	156,832	207

at all to shew to whom the Law was given or not but onely that the Christian Church at Rome specially many of them being Iewes as appears chap. 16 to which he wrote was not ignorant of the Law whether generall or particular to which he had reference in that place To Deut. 11. 2 besides things answered by Mr. Ainsworth I adde that Moses there excludes not onely infants but many grown men as appears v. 3. 4. The other two places Matth. 13. 9 and 1 Cor. 10. 15 exclude too many mens of years also considering how few haue ears to hear or understanding to judg aright of spirituall things For the third head and that all sinned in Adam it is so plain from Rom. 5 as they haue nothing at all to answer though they object the place onely they bring certain other Scriptures in such a manner as if they would disproue one Scripture by another And indeed what exposition can be given or evasion found considering the expressenes of the words As by one man sinne entred into the world and death by sinne so death passed upon all men for that or as the originall hath it in whom all men haue sinned So v. 19 As by one mans disobedience many were made sinners c. If they say as some doe that all are made sinners by imitation onely they are clearly confuted first by daily experience in which it is plain that children comming to some discerning will lie filch and revenge themselvs though they never heard lie told c. It is alas too evident that they bring this corruption into the world with them Secondly by the Apostles words v. 19 For as by ones mans disobedience many were made sinners so by the obedience of one shall many be made righteous If wee bee made unrighteous onely by imitation of Adams sin and not by his performing it as our root naturally then we are made righteous onely by imitation of Christs righteousnesse and not by his performing righteousnesse and fulfilling the Law for us as our spirituall root in which wee are grafted by faith Lastly these Adversaries grant that by Adams sin all his posterity haue weak natures by which when the commandement comes they cannot obey and liue but sin and so die Rom. 8. 3. Can they which are accustomed to doe evill doe well Or will these men never leav their godlesse custom of corrupting the words of the text for advantaging of an evill cause For flesh which the Text hath they put nature wheras it is without all question that by flesh the Apostle there understands properly sin and sinfull flesh as he expresly calleth it and as is plain in the whole context v. 1. 2. 4. 5. 6. 7 c. In all which hee opposeth the flesh to the spirit and the sinfull life of the one to the righteous life of the other And I would know of these deep Divines what but sin could possibly make Adams posterity unable to keep the Law This flesh or nature as they will haue it must be contrary to this good and holy Law and resist it And is not that properly sinfull and unholy which resists and is contrary to that which is good and holy Lastly this enemy to the Law of God in a man must be in his soule And what else can it be then a disposition in the understanding to ignorance and errour touching God and heavenly things and an inclination in the will and affections to evill Which is as properly sinne as their acts and effects are properly sinfull Infants therefore bring sin properly into the world with them Two things they here object First that Christ often accounts children innocents as Math. 18. 3. 4 19. 14. I answer first not as they mean that is such as haue in them nothing vertuous or vitious good or evill but as being humble and without pride and such as unto whom the Kingdom of God and his blessing did appertain Secondly He speaks not of all children but of those of and in the Church Their second objection is that our soules being the subjects of sin are created of God imediately But to this objection they that referrs the soules originall imediately to Gods supernaturall and indeed miraculous work do giue divers answers which these Adversaries should haue refuted Amongst others Mr. Ainsworths answer is worthy the consideration But let us consider their proofs for the soules immediate creation The first is Act. 17. 26 Of one bloud God made all mankind c. But this place makes rather against them seeing the body alone makes not mankind but the soule with it by which specially the man is The next place is Heb. 12. 9 whence they gather that Adam is the Father of our bodies and God the Father of our Spirits But first the Text neither mentions Adam nor can agree to him in the state of creation seeing in that estate there was no use of correction Secondly it saith not the fathers of our bodies but of our flesh nor the father of our Spirits but of Spirits And the meaning seems unto me with due respect had to other mens different judgment onely to be this that if we giue honour to men our carnall or fleshly fathers chastening us as they think good how much more owe honour to our spirituall father chastening us for our eternall good And surely God in his kinde is the father of the whole man not of the soule onely So is man in his kinde the father of the whole man and not of the body onely Lastly seeing the drift of the place is to shew that God as a father chasteneth his sons which he loveth and on the contrary that they that are not chastened are not sons and so haue not God for their Father I see not how the Apostle can speak of the creation of soules seeing in that respect wicked and godly children and bastards haue God alike their father The Preacher ch 12. 7 speaks of the manner of the creation of the first man Adam onely but no more proues that our soules or spirits are created by God imediately then that our bodies are made of dust immediately That ch 8. 8 hath no colour of proof in it Against our fourth and last assertion that all by Adams sin are guilty of death Rom. 5. 12 they cavill that we were not in Adam to bring any soule to hell for the breach of that commandemant Thou shalt not eat Where first to passe by their incongruity of speech they free Adam himselfe from the guilt of condemnation of which our question is as well as his posterity by that his sin seeing it brought not him himself to hell But secondly for the thing it selfe They grant acording to the Scriptures that death as a part of the curse came over all Adams posterity for his sin And will they then deny that eternall death was also due by the same law of justice Is

greatly by them mistaken excepted ADVERSARIES Adams posterity as they came to understanding had a law And again the law is given to a man when he comes to understanding and when his conscience gives him peace by keeping it and war for breaking it and not till then which qualities say they are not in babes for they discern not earthly things and how then should they discern heavenly c. seeing there must be a conscience unto which the Law is given which infants haue not DEFENCE THis errour in the latter part of their speech must the more carefully be observed and cleerly refuted by us because it is laid down as the ground of divers other errours and the same not small as will appear hereafter Neither needs there in truth more nor can there be any thing more cleere against them then that which themselvs bring from Rom. 2 their words are The law is written in the hearts of men in nature who haue a conscience to excuse them if they doe the things of the Law c. This form of speech used by the Apostle of the Law as written in mens hearts is borrowed from Gods writing the Law in tables of stone which had first and by creation been written in mens hearts out of which it was almost quite blotted by sin Now what is it for the Gentiles to haue had the Law written in their hearts in or by nature as the Apostle speaks This must needs be in nature created for in nature as corrupted there is no writing in but blotting out of the Law If by nature created then as infants haue this nature so haue they this naturall manuscript or writing of Gods hand This also the very word nature imports signifying that which is born with a man or with which hee is born comming of a word in Greek that signifies to beget or produce as parents doe children and each living creature its kind And seeing the Apostle here speaks of a Law by which men discern the differences between right and wrong good and evill honest and dishonest in morall and main matters whence and with what hand should all and every man and woman living in the world even there where is no Law otherwise written or preached haue this law and conscience thus written in their breasts saue by the finger of God in creation This knowledg and conscience being the remainders of that image of God in which all men in Adam were made By all which it appears evidently that infants bring into the world with them this law of nature and those foot-steps of Gods image in their reasonable soules who having in them the faculties of understanding and will cannot possible be devoyd of all law for the ordering of the same to wh●ch ●aw they are necessarily either disposed or indispos●d 〈◊〉 it ●●●not be that the reasonable faculties of understanding and ●●ll ●● any of mankind should be voyd of all vertuous or vitious ●●sposition and inclination at least to the things of the law of nature that is of God the effects whereof they sh●w forth actually in their time And this truth themselues elsewhere confirm undenyably though they think it not where they say that Adams posterity originally for of that state they there speak haue weak natures by the which when the commandement comes they cannot obey This originall weakness then is a contrary disposition to the Law of God and to that which they were created else it could not hinder them from obeying God actually afterward at least internally and in their hearts Surely nothing but the Law of sin is contrary to the Law of God warring against it and against the law of the mind agreeing with it as the Apostle speaketh Neither follows it that Infants haue no Law because they haue not peace or warre of conscience in them nor can discern of earthly or heavenly things The shewing the workes of the Law and doing the things contained in the Law and so the having a conscience excusing or accusing for the contrary as the Apostle speaks are not simply requisite for the having of the Law nor for being conformable to it but for the actuall obedience therunto in particular actions Persons are in three respects conformable to the law of God first in habite and so a godly man is a godly man and conformable to Gods law when hee sleepeth secondly in disposition or inclination and so infants considered either in state of creation or regeneration are conformable thereunto thirdly in performance of particular acts of obedience by men of discretion for which the conscience excuseth and accuseth for the contrary As well may these men deny that infants are reasonable creatures as that they are lawlesse They can perform the works of neither but haue the faculties and dispositions of and to both which in time and in their effects they manifest ADVERSARIES IN the next places follows their promised proofs that Christ hath been and still is offered to all that haue sinned and that they haue put him away and that the fault is their own and condemnation from themselvs and Good freed from partiality DEFENCE BElike then if God shew that mercy to one in calling him to his grace in Christ which hee doth not to another it is partiality with them from which to free him they take this pains as if the Lord stood in need of their patronage wheras in truth they but forge lies for God as Iobs friends did and talk deceitfully for him Let us consider of their proofs admitting of such as haue in them either apparant truth or probability and reproving the rest as there is cause And first they erre in saying that the generation of Adam and Eve took notice of Christ as they took notice of their sin seeing the notice of sin specially of that which is more grosse is naturall and the effect of the law of nature written in all mens hearts whereas the notice of Christ is by supernaturall revelation The like vain presumption and apparant falsifying is in the words following that all the sonns of Noah could doe no lesse but take knowledg of Christ to convey it by tradition to all their generations If it be meant that indeed they did so How many 1000 thousands are there at this day which never so much as heard of Christ at least as God and man and Redeemer of mankind by his death For this their presumption of the ages before Christs coming in the flesh they bring not any shew of reason or testimony divine or human Onely they alledg the sacrifices of the Gentiles which say they they either had from their ancestors in their generations or as being moved by a troubled conscience which must be quieted by sacrifice And these sacrifices they tell us were remembrances of Christ and kinds of acknowledgings of him though in the end they account them no better then remembrances of a false Christ in stead of him As their opinion