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
A14096	The doctrine of the synod of Dort and Arles, reduced to the practise With a consideration thereof, and representation with what sobriety it proceeds.	Twisse, William, 1578?-1646.	1631 (1631)	STC 24403; ESTC S102470	142,191	200

of his will but according to a lawe which is this whosoever believeth not shall be damned And albeit God made that lawe according to the mere pleasure of his will yet no wise man will say that God denyes glory and inflicts damnation on men according to the mere pleasure of his will the case being cleere that God denyes the one and infl●cts the other merely for their sinnes who are thus dealt withall And indeede albeit men are founde aequall in their moralitie when God denyes the grace of faith and repentance unto some which he bestowes on others yet when he comes to deny glory and inflict damnation on men dealing otherwise with others he doth not finde all to be aequall but some he findes to have ended their dayes in the state of faith and true repentance others to have finished their dayes in sinn in infidelitie or impaenitencye And accordingly we distinguishe betweene absolute election unto salvation election unto salvation absolute absolute reprobation unto damnation and reprobation unto damnation absolute we grant absolute election unto salvation and absolute reprobation unto damnation but we deny eyther election to be unto salvation absolute or reprobation unto damnation absolute Yet there is a considerable difference betweene these for as much as finall infidelitie and impenitency are the meritorious causes of damnation but faith repentance and good workes are but the disposing causes of salvation Yet like as God inflicts not damnation but by way of punishment so he doth not bestowe salvation on any of ripe yeares but by way of reward Yet here allso is a difference for damnation is inflicted by way of punishment for the evill workes sake which are committed but salvation is not conferred by way of reward for the good workes sake which are performed but merely for Christs sake All this this Author as I sayde doth very judiciously confounde for the advantage of his cause taking no notice at all of these distinctions whether wittingly dissembling them or ignorantly not discerning them albeit the genuine condition of our Tenet rightly understood doth clearly bespeake them So that if he woulde fairely sett h●mselfe to the impugning of our Tenet as touching the absolutenes of Gods decree he should leave the consideration of election and reprobation as touching those things willed by them which we call salvation and damnation insist upon the consideration of election and reprobation as touching those other things willed therby which we call the giving of faith and repentance unto some and the denyall of faith and repentance unto others wherin we willingly professe that God caryeth himselfe absolutely throughout not only decreeing th●se according to the mere pleasure of his will without all consideration of ought in man but giving them allso unto some and denying them unto others according to the mere pleasure of his will without the consideration of ought in man Now in this point this Author is content to be silent for he findes no such harshnes imputable unto us in this Tenet of ours Neyther indeede can he stande to maynteyne his owne Tenet without plunging himselfe into manifest Pelagianisme For if God doth not give faith repentance unto men according to the mere pleasure of his will but upon consideration of somewhat founde in man then grace shall be given according unto workes which was condemned in the Synod of Palestine above 1200. yeares agoe all along impugned by the orthodoxe in opposition to the Pelagians and Semipelagians But I am willing to proceede further with this Author and to proove that God shoulde not be unjust though he inflict torment upon a creature though never so innocent For consider shall it not be lawfull with God to doe what he will with his creature Hath not man power to doe what he will with the workmanship of his owne handes And shall this power be denyed unto God How did he afflict his most holy and innocent Sonne only to make his soule an offering for the sins of others And what power hath God given us over inferior creatures that are not capable of sinne are capable of payne enough through diseases and through our imployment of them to doe us their faithfull services we put them to death after such a manner as wherby they may proove beneficiall unto us eyther for food or physicke neyther doe we offende God in this though some kindes of death proove more paynfull unto them yet so long as hereby they proove more usefull unto us we doe not transgresse And now adayes all sides confesse that it is in the power of God to annihilate the holiest Angell in heaven and that in the execution herof he shoulde execute no other then a lawfull power And who had not rather be content to suffer a continuall payne so it be tolerable then to dye much more then to have both body soule turned into nothing When the old world was drowned how many thousands of infants perished in that deluge choaked in the waters which were guiltie of no other sinne then what they sinned in our common Father Adam So in the destruction of Sodom and Gommorrha by fire how many Infants were burnt to ashes some in their mothers wombe some hanging on their mothers breasts when the earth opened and swallowed up the congregation of Dathan and Ab●ram their litle ones were swallowed up together with their rebellious parents and shall we say that God was unjust in the execution of these and such like judgments Yet Medina professeth that God as Lord of life and death hath power to inflict any payne on any creature be he never so innocent and this he delivers ex concordi omnium Theologorum Sententia And indeed no reason can define those boundes limits of payne and sorrowe eyther as touching intension or duration within which in the execution of payne God must consist beyond which he cannot proceede incolumi justitia And will th●s Author deny that by the sinne of one man sinne entred into the world and death by sinne hath spread it selfe over all even over those that did not sinne after the similitude of Adams transgression that is over Infants Is this the fruite of God his making us after his owne image that herupon we shoulde circumscribe and l●mit the execution of his power over us in comparison with others and that only by rules devised by fleshe and blood And if he doth execute no other then a lawfull power can he be justly censured of crueltie But seing he ordeynes no man to damnation but for sinne and that to the manifestation of his justice which is his glory is he lesse good or wise or just in this The scripture playnely teacheth us that God made all thinges for himselfe even the wicked against the day of evill and shall we suspende our judgements as touching our adherence unto this divine and sacred truth untill such time as we have made triall how this doctrine will relish with infidells What