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	soul_n	5,612	5	5.5561	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68595	A briefe and piththie summe of the Christian faith made in forme of a confession, vvith a confutation of all such superstitious errours, as are contrary therevnto. Made by Theodore de Beza. Translated out of Frenche by R.F.; Confessio Christianae fidei. English	Bèze, Théodore de, 1519-1605.; Fills, Robert, fl. 1562.	1565 (1565)	STC 2007; ESTC S101755	149,544	418

euerlastynge ●nd not made one withe the father in ●ubstaunce coeternall and consubstan●iall equall to God his father in all thinges and euerye where 2 The sonne onely mediatour betvveene god and his elect eternally ordained THis is the onely whom the father hath ordained from euerlasting to vnite him to mans nature to ●hende to saue his electe and chosen by ●im as foloweth 3. God is perfectlye iuste and me 〈…〉 cyfull GOD is perfectlye rightous a who vpon it foloweth that he neythe● wyll ne maye suffer any iniusti● vnpunyshed He is also perfectly merc 〈…〉 full b whereupon it foloweth that th● good whiche he dothe to man be doth i● of his full and only grace 4. God is immutable GOd is immutable in his counsell● a so it foloweth that al which commeth or happeneth to man hath● bene eternally ordained by him b accordynge to that we haue sayde of his pronydence 5. The councell of god dothe not exclude the seconde causes THis doth not let but establishe the seconde causes by the whiche all thinges doe come to passe For god in ordaynynge that which ought to come ordayneth ●●so the meanes by y ● which it pleaseth him that such things ●hould come to passe yea in suche sorte ●hat although there be found some vice ●r faulte in y e second cause yet is there ●o euil in y ● euerlasting counsell of god 6. Man vvas created to declare the Iustice and mercy of god THere shalbe some ●aue● and some damned all for the glorye of god as the whole Scripture dothe declare It foloweth then that for as much as nothing doth happen or come to passe at auēture or by chance that god doth neuer chaunge hys purpose nor mynde and god hathe not onelye foreséene but also eternally ordained to create man to sprede for the and declare his glorye a in sauing b by his grace those which pleaseth him forgetting nothing appart●yning to his iustice without the which he cannot be god and c condemning other by his iust Iudgement 7. vvhye it vvas necessarye that the firste man shoulde be created good and pure FOR to execute thys counsell ● was necessarye that god shoulde create nan good and pure for besyde this that god himselfe beinge good he can doe nothinge but that whiche is good but if man had bene created wicked or euyll god had not had iust occasion to punishe the wickednes wherof h● himselfe was the authour and maker 8. It vvas necessarye that man should fal from his puritie IT was then necessarye that man should so be created good that not withstanding he should be mutable and fal from this degrée and that by his owne onely faulte For if sinne had not so entred into the worlde God had not founde suche cause to magnifye hys mercye in sauing those whiche he hathe ordained to saluation nor matter to declare hys iustice in condemninge those which he hathe ordayned to hys wrathe to the ende he maye punishe them for their demerites 9 Hovv God hath created men good THe lorde then at that tyme whiche semed good to him to execute his eternall counsell created men a male female after his owne image and likenes that is to saye with righteousnes and trewe holynes 10 Hovve man broughte himselfe vvith all hys posteritie culpable of the first and second death MAn being suche did willingly and withoute any● compulsion Ioigne and knite hym selfe to the diuel and therefore became culpable of the first and second death withall his posteritie consequētly hath made himselfe and all his culpable of all that whiche leadethe to the one and other of these two deathes xi The vvaye vvhyche leadeth to the first death THE corruption of humors wyth infinite other inconueniences descendinge and di●●yllynge from the synne of Adam by lineall succession and hathe brought all men vnder subiection to the first death which is the seperation of the soule from the bodye with putrefication of the bodye 12. The first death cannot be eternal THis death cānot be eternall for by that meanes the bodye at the least had escaped y e eternal death which bringeth wyth it sorowe and perpetuall punishement and likewise it should neuer haue enioyned the eternall felicitie and so by this meanes the eternall coūsell of god concerning the declaratiō of his mercy iustice shuld be made voide 13. The vvaye vvhich leadeth to the seconde death THe inward corruption of the hole man nothing reserued the whiche we call originall sinne a maketh euery man euen from the verye first beginning of his conception the chylde of wrathe and subiecte to the second and eternall death For to speake briefly this corruptiō maketh vs altogether vnpro 〈…〉 table yea contrary to all goodnes and ●holly subiect to sinne Whervpon S. ●ugustine said agreing b with the scriptures that the will of man vanquished ●f synne into whiche it fell nature was ●epriued and loste her libertye and a ●aine that man euyll vsynge frewill ●ath lost it and hymselfe withall Item d ●en saith he labour to fynd what good ●ere is in their owne wyll but knowe ●ot howe a man shuld finde any 14 vvhat frevvyll remayneth in man after synne NOtwithstanding we denye not a but that men haue sufficiente light to make them without ex●●se And to spoile them not nor dipriue 〈…〉 em of their naturall faculties and po●ers as of reason Iudgement wyll suche others to make them stockes or ●okes nor yet of frewyll so that they ●igne this to it that al is nothing but darknes and enemitie against god and that by this worde frewyl be not vnderstand a naturall power to thinke wy● or doe good or euell but a wyll not constrayned the whiche not withstanding cannot nor wyll not any thyng but altogether euyll so much is the nature ●● mā not being regenerate that is to sa● not healed nor restored by grace not onlye wounded or hurt but vtterly and altogether corrupted and also willyngly becom y ● seruant of sinne Therfore said S. Augustine that the faulte whych● folowed the synne and whiche is the punishement hathe tourned lybertye into necessitie Item frewyl as it is bound and thralle is nothinge worthe but to synne and fall 15. Abriefe some of originall synne ORiginall synne then is a fulle corruptiō of the whole nature of m● the whych corruption is proceded from Adam into all his rase and bryngeth forth in man thre maner of sinnes The first comprehendeth euery inwar● mocion and thought in mannes vnderstandinge althoughe the wyll gyue not consent there vnto For god requireth to ●e loued withal the vnderstāding we haue alreadye sayde that it is vtterlye and altogether corrupted The second maner of synne is when the wil and af●ection doth consent therto The third is when men euen enforce them selues to ●xecute that whiche inwardelye they ●aue conceyued and willed 16. Hovve god tourneth mannes

Notwithstanding we accepte all those as faythfull which make exterior profession if it appeare not to vs the contrary leauing the iudgemente of the Hypocrites to God which shall reueale them and iudge them in his good tyme and pleasure 48. For what causes the younge children of the faythfull be baptised COncernynge younge Children because theyr fayth is vnknowne to vs and we haue sayde before it is requisite that they be partakers of the fruites of the sacraments and it is not very likely that they haue faith because they haue not the vse of vnderstanding excepte God do worke in them extraordinarilye the which appeareth not to vs neuerthelesse we cease not to communicate to them Baptisme Fyrste for as much as there is now the same cause in Baptisme which was sometyme in Circumcision which is called by S. Paule the seale of ryghteousnesse which is by fayth and also by expresse commaundement of God the male children were marked the eyghte day Secondlye there is a speciall regard to be had to the infantes of the faythful For although they haue not faith in effecte suche as those haue that be of age yet so it is that they haue the seede and the spring in vertue of the promise which was receyued and apprehended by theyr elders For God promiseth not vs onely to be our God if we beleeue in him but also y ● he wil be the God of our ofspring and seede yea vnto the thousand degrees that is to the last ende Therfore sayde S. Paule that the chyldren of the faythfull be sanctified from their mothers wombe By what right or title then do they refuse to geue them the marke and ratification of that thing which they haue and professe alreadye And if they alledge yet further that although they come of faithfull elders or parents it followeth not that they be of the number of the electe and by consequent that they be sanctifyed For God hath not chosen al the children of Abraham and Isaac The answer is easy to bee made that it is true all those bee not of the kingdome of God which bee borne of Faythfull parents but of good right we leaue this secret to God for to iudge which onelye knoweth it yet notwithstanding we presume iustly to be the children of God all those which bee issued and discended from faythfull Parents according to the promyse For as much as it appeareth not to vs the contrary According to the same we baptise the younge children of the faithfull as they haue vsed and done from the Apostels tyme in the Churche of god and we dout not but god by thys marke ioyned with the prayers of the Church which is there assistant doth seale the adoption and election in those which he hath predestinate eternallye whether they dye before they come to age of discretiō or whether they liue to bringe forth the fruits of their faith in due time and according to the meanes which god hath ordeyned 49. Application of all that goeth before of the Sacrament of the Supper and the right vse thereof THe signes of the sacrament of the Supper be bread and wine The substanciales ceremonies accordinge to this holy worde to the whiche no man hath anye more power to adde or diminishe then to make new promises of newe Sacramentes be concerninge the minyster who representing Iesus Christ after the rehearsinge and expounding the ordinaunce of the lord with inuocation and publyke prayers then to breake the bread and distribute to the people and lykewyse the cuppe Also for those which receyue the supper with the minister particulerlye in hys office it is for them to take eate and drinke and finallye altogether to render thankes with one hart and with one monthe The thing signified is the same which the doctrine presenteth and declareth to vs ordinarily And of Baptisme likewyse ▪ that is to say Iesus Christ conceyued borne crucified dead buryed rysen ascended into heauen to be made for vs the entrie and perfecte sapience righteousnes sanctification and redemption So thē we doubt not but according to the promise of our God the verye body and the very blood of the Lord ▪ that is to say Iesus Christ himself with all his goodnes and treasures is offered to vs verily and withoute fraude to be receyued of vs inwardly in fayth by the vertue of the holye Ghoste into euerlasting life euen as verely as is offered to our outwarde sences the breade and the wyne for our corporall sustenaunces and lyfe whiche for this cause is called the body and bloud of Iesus Christ that is to say they be the very exterior signes and corporall markes of that which the Lord offereth spirituallye on his parte that is to say of the very body and blood of Iesus Christ For it is an accustomable maner of speaking in the matter of the Sacramentes to geue to the signe the name of the thing signified by it As it is sayde that the Cup is the new alyaunce or couenaunt that is to say the marke and true signe of the new couenaunt which is made by the sheddyng of the precious bloode of Iesus Christe So is sayd also that the Circumcision is called the alliaunce that is to saye the very signe and ratifycation of the alliaunce Also the Lambe is the passage or passeouer Item the stone in the Desert was Christ that is to say verely representing Christ Also it is sayd of S. Paul concerning this matter that the breade is the communion of the bodye of Christe that is to saye the true signe or gage of the communion which we haue with Christ And this exposition is not forged by vs but expressely and playnely obserued by all the auncient Doctours of the Churche as foloweth in that the bread is broken is represēted to our senses the passion of our Lorde which was broken with dolour and sorrowes of death and the iudgement of God in his bodye and soule for vs. In that it is distributed and the cup lykewyse to all the Communicantes representeth to our senses that Iesus Christ him selfe with all his treasures and benefites is geuen to vs of God the Father into eternall lyfe ¶ These places followyng be alledged by the Fathers touching this exposition Irene agaynst the Valentians Tertulian agaynst Martion Origine vpon the booke of numbers hom 16. Item vpon s Mathew 15 26 chap. Item vpon the Leuit. homely 7 ● 9. Item against Celius 8 booke Cyprian 6 epistle of the first booke and the 3 ▪ epistle of the second booke Item in the sermon of the supper Athanase vpō s Mathew chap ▪ 12. Ambrose vpon the first to the Corin and fourth booke of Sacramentes Chapter 4. Chrisostome vpon saynt Mathew in the perfecte worke homely 11. Vpon the 2 Corint hom 27. Vpon the Psalme 22. Item in an epistle to Celarius Augustine vpon the Psalme 8 89. Item August vpon the