Selected quad for the lemma: world_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
world_n	death_n	sin_n	sin_v	14,462	5	10.3751	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47193	The universall free grace of the Gospell asserted, or, The light of the glorious Gospell of Jesus Christ, shining forth universally, and enlightning every man that coms [sic] into the world, and therby giving unto every man, a day of visitation wherin it is possible for him to be saved, which is glad tydings unto all people, being witnessed and testifyed unto, by us the people called in derision Quakers : and in opposition to all denyers of it, of one sort and another proved by many infallible arguments, in the evidence and demonstration of the spirit of truth, according to Scripture testimonies and sound reason : with the objections of any seeming weight against it, answered it, answered / by George Keith.	Keith, George, 1639?-1716.; Furly, Benjamin, 1636-1714.	1671 (1671)	Wing K228; ESTC R13258	128,214	140

That ability hath been given unto every man both to know and do the Will of God but they by their sin have lost it and so it is righteous with the Lord now to require obedience of them though they cannot perform it because they once had it and their playing the prodigall with it diminishes not the Lords right of exacting it from them still Answ. But of these men we ask when or how was this Power ability given to all men how and when did they loose it If they say in Adam I reply that this is but a deceitfull mist cast before mens eyes to blind them from seing the truth But the day is dawned and dawning the glorious light of which will go on to dispell all such mists of deceit But that I may make this the more plainly appear I shall first premise some things First I grant Adam had when God made him an ability or Power given him in a divine principle of light and life both to know and do the will of God Secondly That Adam by his fall came to loose this ability by loosing the divine Principle in which the ability stood Which though he lost yet it remained in his own house but the light and life thereof became though the prevalency of the fall extinguished it died in him remained shut up in death till the Lord raised it up againe by administring unto it somewhat of its owne nature that was living which HE was no way obliged to do but might of Adam have required obedience even after this losse because it was the fruit and consequent of his own Personall disobedience Thirdly its also true this losse is descended upon all Adams posterity so that as they come from him they are impotent and unable from any Principle conveyed from him either to know or do the will of God and the Image of God lies slain and lost in them But I deny that this loss is by God imputed unto Adams Posterity before their own actuall or Personall transgression for they brought not this loss upon themselvs they having then no personall Being but Adam brought it upon them Object If they say they brought it upon themselvs because being in Adam they sinned though not personally and actually when he sinned and so his sin was their sin Answ. I reply that all men were in Adam when he sinned this imports no more then that Adam was the stock or root of all mankind but not that all men had a personall existence in Adam Therefore I deny that they can be said to have sinned in Adam That is to say as the word ADAM signifieth the first Man that was made upon the earth And there is no ground for it in Scripture It is therefore a meere deceitfull figment invented to blind the minds of people from the truth For the Scriptures Testimony is plain that every man shall give an account to God for the things done by himself personally and that the iniquity of the fathers shall not be imputed to the children unless they follow their example by actuall transgression Object But say they as Levi payd tithes to Melchisedech in Abraham so did Adams Sons and daughters sin in him Answ. I deny the consequence And if this argument doth any thing it overdoes and proves against themselves that children are guilty of all the sins not onely of Adam but of all their forefathers Whereas themselves say they are not guilty of any but Adams first sin onely They must needs then say That Infants are not guilty of sin meerly simply because descended from Adam But because of some speciall Covenant or transaction which God made with ADAM and with all his posterity in him by reason of which his sin should be their sin even before their own actuall transgression But let them prove this if they can for we deny it as another figment of the same Calibre with the former Not that we deny that there was a Covenant Transaction made that when Adam sinned his children thereby suffered a great losse so as to come Dead into the world as to spirituall life and to have a seed of all sin and evill transmitted unto them from him but this I say cannot be imputed unto them as if THEY had lost it or brought it upon themselvs or were the punishment of their sin No that is false it s the punishment and consequent of Adams sin onely And as to these words Levi payd Tithes in Abraham The Apostle doth not absolutely say so but qualifies it with an as I may-so-say c. which plainly implyes that they are not to be taken strictly Object But say they how could God punish infants with this losse if they had not been guilty with Adam Answ. It is not to speake properly their punishment nor can it prove them sinners no more then that the curse that came upon the earth through Adams sin was a punishment to it as well as to Adam or that it was guilty Adam brought this losse upon his children nor was it unrighteous in God to suffer him so to doe though they were guiltless of it Just as if Adam should have layd violent hands upon any of his children or any man now should do the like it is no unrighteousness in God to suffer such a thing and yet this murther cannot be imputed to the poor children as if they were guilty of it And indeed just thus it was Adam as it may be said did by his sin murther his children for had he not sinned his posterity should not have come into the world with a Dead image and brought the very seed of the serpents image along with them which in the nature of it is sin being contrary to the purity and righteousness of Gods Nature which is the first law But still I say it s not their sin nor imputed unto them before their actuall transgression Now let none through ignorance or prejudice say that we herein deny original sin for originall sin in the true sence we deny not that is to say that there is a seed of sin transmitted from Adam unto all his posterity in the naturall birth which becomes the origine source and spring or root of all actuall transgressions where ever it springs up in which all sin is committed but we say this is not mens sin nor imputed unto them before actuall transgression Of the propagation of sin thus in a corrupt seed the scriptures do indeed declare but no where that this seed is the sin of infants or that God chargeth it upon them before their actuall transgression Yet this figment they would fain hammer out from those words of the Apostle Rom. 5 12 14 18. But I shall plainly shew that these words do prove no such thing Verse 12. saith By one man sin entred into the world and death by sin so death passed upon all men for that all have sinned Now we grant that sin entered into the world by Adam

and death by sin but it is the spirituall death that is here mainly intended even that principle of death which killeth the soule and where it is suffered to spring up hindreth its living unto God Object But they urge that the Apostle saith all have sinned But all have not sinned actually and personally as infants Ergo they have sinned Viz in Adam Answ. By all in the first proposition 't is cleare that MEN are to be understood for it s said death passed upon all men for that all have sinned or as it may be rendred in which all have sinned But this place speaketh not at all of infants who are not Men and Women but children Object But they would again infer their fiction from another translation of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendring them not for that but in whom that is say they in Adam all have sinned Answ. To this we say that though the words be rendred in whom or in which there is not onely no necessity but no ground to understand it of Adams person For there is another Antecedent unto which it more nearly relates Viz the sin that entred into the world by which came death And indeed is death it self to wit that cursed seed of sin in wich all have sinned that ever did sin All sin being committed in it And this seed and birth of sin is called Adam i. e. the old Adam or old Man as the seed and birth of righteousness is called the New-Man or second Adam And in this sence the translation in whom may be admitted and the explication to wit in Adam all have sinned The word Adam not being understood of that first person whose name was Adam but of that sinfull and sinning nature wich being derived from him beares his Name Obj. They Object further that because its said death reigned over them who have not sinned after the similitude of Adams transgression therefore infants are sinners for by that phrase say they are infants understood Answ. Suppose that infants are there understood it is so farre from proving them sinners that it doth rather the contrary Saying that death reigned over them who had not sinned c. Obj. But say they Infants are sinners because lyable to death as many do actually dy in their infancy Ergo they are sinners Answ. I deny the consequence their death no more proves them sinners then it proves the Apostles and other holy men deceased to be still sinners because they are dead or do still continue in the state of the dead and shall till the resurrection of the body But this they themselves beleev not Therefore this argument overdoes again if it does any thing Object They argue againe from the 18 Verse That judgment is come upon all men Ergo all have sinned Answ. This word judgement is not the Apostles but Translators not being found in the Greek Where somewhat is left to be understood which the Apostle expresseth not as being come upon all men unto condemnation But what this somewhat is the letter doth not express Onely this is observable that it is not jugdment The Apostle not saying that judgment or condemnation is come upon all men but some what Viz the seed of sin is come upon all unto condemnation i. e. some what which hath condemnation as its effect where it is suffered to bring forth Object They indeavour once more to infer their assertion from these words Verse 19. where it is said by one mans disobedience many were made sinners Answ. This proves not that his disobedience was formally their disobedience but onely a cause and that remote thereof Even as by the obedience of Christ many are made righteous not that his righteousness is imputed unto them who are not actually righteous Object They object again that as a mans debt is chargeable upon his children so is Adams upon his posterity Answ. This is so and is just where a man leaves as much behind him as will pay his debts or where the heir voluntarily accepts But otherwise unjust but they grant and that truly that Adam hath not left any such ability to his children wherewith to satisfy God or answer his requirings How plainly now doth appear the groundless and unwarrantableness of their doctrine That God requires of men obedience and punishes them for their disobedience since the fall to whom he gives neither light sufficient to discerne nor ability enough to answer his requirings and that alone because they in Adam on rather he for them for they could not having then no existence prodigally wasted and lost all spirituall light and life Look upon it read it again and tell me whether this looks or sounds like the Doctrine of Christ the truth it self the Doctrine of the Gospell of Salvation Hence then I argue That Doctrine which serves to cleare the righteousness of God in his punishing the wicked for their disobedience is to be owned and on the contrary that which tends to the obscuring it and casting an imputation of cruelty and injustice upon God to be denyed But this Doctrine which asserts a principle of light and life sufficient to be from God imparted to all mankind servs to clear his righteousness c. and the contrary Doctrine to obscure it c. Therefore c. The first proposition is so clear that it needs no proofe The second doth again as clearly flow from that For if God hath de novo or of a new given unto all men a sufficient principle of light and life to know and do his will then he may say as in Isayah and now oh men of Iudah and inhabitants of Ierusalem what could have been done more unto my Vineyard that I have not done in it Viz. in point of righteousness he hath done all that was needfull to cleare his Iustice in giving the Vineyard that which was sufficient to enable it to bring forth good fruit and consequently in punishing it for remayning unfruitfull Wheras if he had not given that which was sufficient his righteousness could not have been cleared For the law of righteousness requires of no man more then it allows him ability to perform And hence is very manifest the ridiculous unreasonableness of that assertion that they that perish have that given them which is sufficient to make them inexcusable but not sufficient to salvation howmuchsoever improved For notoriously evident it is that that alone is sufficient to leave a man without excuse which being duly improved is absolutly sufficient to render him excused and this again infers sufficiency unto salvation Besides why do they put themselvs to that trouble of saying that they have that given them that is sufficient to leave them without excuse seing they may as easily lay the inexcusableness it self upon Adams sin as the insufficiency to save and tell us they are without all excuse not for any thing particularly or personally given to them but for Adams sin But let the Scriptures be searched throughout and

it shall never be found that any are simply condemned or made inexcusable for Adams sin but for their owne sins in the first place and for those of their Ancestors but consequentially This is the Condemnation of the World saith Christ that Light is come into it and they love darkness c. But no where is it said this is their condemnation simply that Adam sinned Argument 2. From the Mercy Love and Goodness of God extended in a day unto all men THat the Mercy Love and Goodnes of the Lord is extended unto al men in a day of visitation the Scriptures testimony is most ample Some few of the more significant of them I shall alledge Viz. Psal. 14. 5. 8. 9. The Lord is gratious and full of compassion slow to anger and of great mercy Good unto ALL and his TENDER MERCIES are over ALL his Works Psalm 107. 8. Oh that men would praise the Lord for his GOODNESS and for his wonderfull works to the CHILDREN OF MEN. And this is foure times repeated in that Psalme Psalm 81. 1. 4. O Lord our Lord how excellent is thy Name in ALL THE EARTH What is MAN that thou are mindfull of him and the SON OF MAN that thou visitest him Psalm 62. 12. Also unto thee O Lord belongeth MERCY for thou rendrest unto EVERY MAN according to his works Here observe the connexion which is very signall importing that the evill doers shal be condemned from the very mercy of the Lord which they have sinned against and out-sinned the visitation thereof Matth. 5. 44. Love your enemies blesse them that curse you do Good to them that hate you c. that you may be the children of your father which is in heaven for he maketh his sun to rise on the evill and on the Good and sendeth rain on the just and unjust Here again the connexion is very signall they are bid to love their enemies which must certainly be taken universally even all their enemies of mankind and why that therein they may be like their heavenly father who loveth them ALL and doth Good unto ALL just and unjust c. Actor 14 17. Nevertheless he left not himself without a witness doing GOOD and giving us raine from heaven and fruit full seasons filling OUR HEARTS WITH FOOD AND GLADNESS Rom. 2. 4. Despisest thou the RICHES of his GOODNESS forbearance and long sufferance not knowingthat the GOODNESS OF GOD leadeth THEE to repentance Which Scriptures do all plainly declare the mercy and Goodness of the Lord toward ALL MEN not onely no nor yet principally in relation to outward things but to the salvation and welfare of their soules For in that God loveth all men he loveth their soules which is the principall part of men Now if he love their soules then he hath provided somewhat for the welfare and happyness of them And in that it s said the Goodness of God leadeth them to repentance it manifestly followeth that repentance was once possible unto them For the Goodness of God leadeth no man to that which is impossible Ezekiel 33. 11. As I live saith the Lord God I have no pleasure in the death of the wicked but that the wicked turne from his way and live c. 1 Tim. 2. Verse 1. 2. 3. 4. 5. I exhort therefore that first of all supplications prayers c. be made for ALL MEN for Kings and for ALL that are in Authority c. For this is Good and acceptable in the Sight of God our savior who will that ALL MEN Shal be SAVED and come to the acknowledgment of the truth for there is One God and One Mediator between God and Man the Man Christ Iesus who gave HIMSELF a ransome for ALL to be testified in due time 1 Tim. 4. 10. Because we trust in the living God who is the saviour of ALL MEN especially of those that beleeve c. Joh. 4. 42. Christ is called the SAVIOUR of the WORLD and Joh. 1. 2. 2. The reconciliation not onely for the sins of the Saints or beleevers that were chosen out of the World not onely for our sins saith the Apostle but also for the sins of the WHOLE WORLD What more plain and evident can more emphaticall and significant expressions be used by men But besides these plain testimonies of Scripture which need no explication nor application of mine there is an universall testimony and witness of this truth in the heart of every man that cometh into the world For that very same thing that in his heart beares witness to the existence or being of God is also a witness that he is Good loving mercifull long-suffering gracious and favourable unto him till he by his wickedness hath out-sinned the day of Gods mercifull visitation And then the same which before witnessed unto him of the love and mercy of God doth now beare witness of his wrath unappeasable and fiery indignation against him This have divers felt sealed in their hearts as Cain after the murther of his Brother Judas after his betraying Christ and many Apostates But I say before this time in whichmens wickedness be come to the heighth and the cup of theiriniquity full there that is in all men that which certainly witnesseth unto them that God is mercifull good and favourable unto them even the same I say that Witnesseth that he is so that there is no man who can or dares to say the Lord is not nor ever was mercyfull and loving to me For in so saying he should ly against the inward Testimony of God in his conscience yea the daily mercies of the Lord dayly conferred upon him would also be as a thousand witnesses against him Object If it be now Objected 't is true there is such a witness in every man of the love and goodness of God to him in relation to things temporall and externall but not to things spirituall and eternall Answ. It is as easily answered that this distinction is frivolous ridiculous and absurd For the same that witnesseth that God is good to his body witnesseth also that he is good to his Soul much more because the soule is more worthy then the body and the more Principall part of man yea is rather the man then the body Therefore if God be good unto ALL men he is good urto the soules of all men and if he be good unto their soules then he hath certainly provided that which is sufficient for the health and wellfare of the soul and consequently that which is sufficient unto salvation O Man who ever thou art whether Iew or Gentile Scythian or Barbarian let the witness of God in thy conscience answer which tels thee there is a God who hath made the heavens and the Earth and created thee with all mankind to dwell upon the face thereof given thee a body and provided abundantly for the welfare and comfort of it and of the life thereof causing the sun to shine and raine to descend upon thee the

that are to come but we must not limit the Lord so as to have this accomplished in our time but patiently wait the Lords season Object 30. If that Light which was in the Gentiles had been of an Evangelicall nature as you say it is then it would have taught them Evangelicall precepts Viz. to love enemyes bear injuries without revenge overcome evill with good c. which are things which no humane light reason or naturall faculty of man can teach much less bring any man to the practice of Answ. It doth appeare that many of the Gentiles who had not the Scriptures did not onely teach these Doctrines but also in a large measure practise them patiently suffering injuries not onely without revenge but shewing love meekness and rendring good for evill Seing then that this objection ingenuously grants that no naturall power of man could teach or lead to these practises evident it is that that in them which taught and enabled them to obey the truth in these things was supernaturall and Evangelicall G. K. POSTSCRIPT AND because some through ignorance in History have presumed to affirm that none of the Heathens so called knew or practised such things for the conviction of them and a generall service to the truth we shall here alledge some remarkable examples to evince the truth of what is affirmed in those particulars which made Aristotle in his Ethicks lib. 10. chap. 4. 7. say they that did these things did them not as men but as having some thing divine or of God in them Not then to quote at large the Noble Testimony given by Palladius Ambrosius and others concerning Dindimus King of the Brachmans as they are at large published in Latine and Greek and printed in London by T. Raicroft 1668. intituled Palladius de Gentibus Indiae Bragmanibus S. Ambrosius de moribus Brachmanorum Anonymus de Brachmanibus As also another in the high Dutch language inittuled Historie von dem grossen Konig Alexander c. Yerzo auffs new aus der alten Ceutschen sprache in druck gebracht Printed anno 1642. All which do relate the excellent and Christian Evangelicall lessons given by the said Dindimus to Alexander who sent Ambassadors to him to require him to come to him promising him great rewards if he did losse of his head if he did not this in the Name of Alexander the King of all men Son of the great God Jupiter But Dindimus smiling at this Vapour and not moving his head from the leavs he lay upon answered God the great King never begot injury but light peace life the water body and soules which he also receivs when they have finished their course nor was he ever the author of lust This is my Lord and onely God who as he hates murther so he wageth not war c. And a little further he saith The things that I seek I easily attaine to those things which I regard not I am not to be driven to If therefore Alexander take my head he shall not destroy my soule which will return to the Lord while the body which was taken out of the earth shall therunto return For I being made a Spirit shall ascend unto my God who included us in the flesh and placed us upon this earth to try us whether we being gone forth from him would live unto him as he hath commanded who demands an account of those that depart for he is a judge of all injuries and the sighs of those that are injuriously treated become the pains of those that injure them Let Alexander then threaten those that love silver and gold and feare death neither of which hath place among the Brachmans who do neither feare the one nor love the other Go therefore and tell Alexander Dindimus wants him not and if he wants Dindimus let him come to him Which being reported to Alexander he was the more desirous to see that single old man that could conquer him after he had conquered so many Nations And so coming to him said I come to heare a word of wisedome from thee whom I hear dost converse with God To whom Dindimus replyed Very willingly would I administer to thee the words of the wisedom of God hadst thou but place in thy mind to receive the gift of god administred But thy mind being filled with various lusts insatiable avarice and a devilish desire to rule which fights against me and my designe of drawing thee off from destroying Nations and shedding humane blood is in all things contrary to the wisedome by which I and the Brachmans are led who worshipp God love men contemne gold despise death and slight pleasures whereas Alexander and his feare death love gold covet pleasure hate men and despise God adding how can I speak unto thee the words of the wisedome of God whose cogitations are so filled with pomp ostentation and inordinate lusts that a whole world is not able to satiate thee however he refused not to give him that councell which Alexander was as he confessed convinced in his heart was good but could not follow Viz. to cease warring against men without engage himself in another warfare against the enemies within himself his lusts his affections his desires if he desired to be rich indeed and to be a true Victor assuring him that all his power all his hosts all his Riches all his Pomp would at last not availe him any thing But saith he if thou wilt hearken to my words thou shalt possess of my goods who have God to my friend whose inspiration I injoy within me Thus thou shalt overcome lust the mother of penury which never obtains what it seeks Thus thou shalt with us honour thy self by becoming such as God had created thee Adding though thou slay me for telling thee these proffitable things I feare not For saith he I shall return to my God which created all things who knows my cause and before whom nothing is hidden I know not saith he whether thou shalt be so happy as to find thy self perswaded by my words but I assure thee if thou be not when thou art departed hence I shall see thee punished for thy actions heare thee lament with deep and sharp sighs the misery thou hast put many to c. Viz. when thou shalt have no other companion then the memory of the evills thou hast heaped up upon thy self For saith he I know the pains justly inflicted by God upon unjust men Then thou shalt say unto me Dandamis how good a counseller wert thou to me c. These things Alexander heard as t is said of Herod concerning John the Baptist not onely without wroth but with a placid countenance replyed O Dandamis thou true teacher of the Brachmans I have found thee the most excellent amongst men by reason of the Spirit that is in thee I know all that thou hast spoken is true God hath brought thee forth and sent thee into this place