Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	cause_n	original_a	sin_n	4,828	5	6.3550	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10170	The other parte of Christian questions and answeares which is concerning the sacraments, writte[n] by Theodore Beza Vezelian: to which is added a large table of the same questions. Translated out of Latine into Englishe by Iohn Field.; Quaestionum et responsionum Christianarum libellus. Pars altera. English	Bèze, Théodore de, 1519-1605.; Fielde, John, d. 1588.	1580 (1580)	STC 2045; ESTC S109027	101,745	336

wherein it is ministred to any as neyther is the fruite of the simple woorde the seed lying so long hid in the mindes of the hearers till that by the vertue of fayth wrought sometimes later and sometimes flower shewing it selfe it fructifieth 112. Question Baptisme therefore doeth not abolish onely sinnes past Answeare Yea rather the fruite of baptisme is spreade foorth through out the whole life of beleeuers For that same grosse errour was the cause that many deferred baptisme vntill death which is a great wonder that it was not more vehemently handled of learned bishops 113. Question Doest thou not thinke that originall sinne is taken away by baptisme Answeare Surely I thinke that it is taken away concerning the guiltinesse so that Fayth be present But the vice it selfe although it dye by litle and litle in the beleeuers yet notwithstandyng in deede remayneth and it must needes be sinne and be so called because whatsoeuer resisteth the wil and spirite of God must of necessitie be vitious 114. Question But is this same Sacrament of baptisme an instrument altogether and absolutely necessary to obtaine saluation in Christ Answeare No not so Question And yet not onely the late writers but also many auncient fathers haue thought it so farre foorth at the least necessary that they haue esteemed those destituted of the light of the life of heauen which were not lightned with that same outwarde baptisme of the Church Answeare Concerning this opinion from whēce flowed that same shameful errour of the Clinicks and Baptisme of Midwiues we shall see afterwardes Nowe I say that the Sacrament of Baptisme is thus farre necessary that hee that neglecteth it doeth also depryue him selfe as muche as is in him of the benefite of Christ the which sinne notwithstanding as all others may bee taken away by true repentance but that he can not seeme to be a contemner of Baptisme who through no negligence of his much lesse fault doeth not obteyne Baptisme in that order which is instituted in the Church 115. Question But doest thou think that the baptisme administred by Iohn and afterwardes of the Apostles by the commaundement of Christ was one and the same Answeare I would wilingly that this question were omitted as at this day vnprofitable Notwithstandyng because it maketh for the clearer interpretation of certayne places of the holy scripture and from thence the Anabaptists seeke somewhat wherevnder to shroude their pestilent opiniō I refuse not also somewhat to entreate of this thing when we shall come to the confutations of the cōtrary opinions In the meane tyme I say that in very deede the Baptisme first ministred of Iohn and afterwarde by the commaundement of Christ was one and the same albeit it seemeth to bee so muche more plentifully perfourmed in that Apostolicall Baptisme then in that of Iohns as the doctrine is more plaine of the Apostles then the doctrine of Iohn and yet in very deede the same 116. Question Nowe I would haue certaine questions pertayning vnto this matter distinctly set foorth vnto me and first whome thou thinkest fit to be baptized Fot there are who thinke that all are to be baptized without differēce so they resist it not Answeare This foule errour flowed out of two fountaynes For they thought that the beginnyng of our saluation was from Baptisme and further that Baptisme saued vs euen by the woorke wrought as they speake 117. Question Others thinke that those onely are to bee baptized that are of yeares of discretion and are indeede suche as make confession of a true Fayth by the example of the Eunuch Actes 8. 37. Answeare The errour of these men sprange from thence that they thought Baptisme to be ministred in vayne vnlesse Fayth presently went before Baptisme Question What hast thou not sayde before that the thinges signified in the Sacramentes are layde holde vppon by the onely hande of Fayth Answeare So it is But that Fayth may follow the Sacrament yea though it were ministred many yeares before is no more absurde then if I shoulde say that which wee thinke also we proue dayly to wyt that it oftentymes commeth to passe that the thinges which we haue contemned when they were spoken vnto vs that beeyng marked they beginne to profite vs yea many yeares after and sometymes in the very last breath of our lyfe 118. Question Whome then thinkest thou meete to be baptized Answeare All they who can rightly shewe the conueyances of the couenaunt for the sealyng whereof Baptisme is instituted 119. Question But who doe rightly shewe them Answeare They who if they bee growen in yeares testifie theyr consent Question Wylt thou not then admyt any of yeares of discretion vnles they playnely professe a right Fayth Answeare None in deede For what els should I probably beleeue that I can seale in them 120. Question To what end then wilt thou admyt children Answeare Neyther will I admyt all infantes for neither will I receiue the children of the Turkes nor of the Iewes Question Why so Answeare Because they are not comprehended in the tables of the couenant Question But they may be instructed in Christianitie Answeare Why let them bee instructed or become Catechistes and then at length let them be baptized 121. Question I coulde easily graunt this vnto thee concerning the Turks children and the children of all those which were neuer comprehended in the couenaunt but wylt thou recken the Iewes with these Answeare Yea but after an vnlike maner For they indeede were neuer comprehended in the couenaunt but nowe the people of the Iewes retectyng the Mediatour are fallen from the couenaunt the Gentiles beeyng engraffed in their place 122. Question But is it sufficient as thou thinkest to be borne of the faithful that none bee reiected and put off from Baptisme Answeare So I thinke For the wordes of the couenaunt are plaine I wil be thy God Gen. 17. 7. and the God of thy seede Nowe by the name of seede the Apostle teacheth that all the Gentiles are conteyned followyng the fayth of Abraham Gal. 3. 8. And the same Apostle also playnely sayeth that those children are holy which are borne either of the parentes being a beleeuer by which sanctification 1. Cor. 7. 14. no other thing can bee vnderstoode then that same comprehension in the couenaunt whereby those that are holy are discerned from those that are prophane 123. Question But the example of Esau doth declare and also daily experience doeth confirme it that many begotten also euen of those that bee most holy doe nothing at all belong vnto the couenaunt Answeare Many also of those that are growen in yeares professing Fayth with theyr mouths are hypocrites But those same particular iudgementes are to bee left vnto God But that we should generally hope wel of all those which are borne of the faithful both the indefinite forme of the couenaunt doeth commaunde vs and loue doeth warne vs. 124. Question But without Fayth it is impossible to please God

beyng an Element ordeined for the washyng away of filthinesse doeth of it selfe agree with the blood of Christ by the sheadding forth wherof onely all the filthinesses of sinne are washed away 93. Question What are those same three rytes or ceremonyes Answeare To wyt that we must be as it were dipped by a spirituall power and manner in the very blood of the Sonne of GOD by the force whereof that same wasshyng awaye of sinnes by little and little is brought to passe that so at the length we may go away cleansed as they that are defiled specially with those same spottes which cannot easily bee washed of they must bee so long washed with water vntill they receiue their first cleanesse 94. Question Forsomuch as that also was signified by the purifiynges of the law and that same benefite also was truely perfourmed in Christe nowe too bee borne too them who lawfully and rightly did vse the same what neede was there that they shoulde bee abolished that baptisme might bee appointed in their place Answeare First it behoued that they should be abolished that he might be beleued to be come already whō they shadowed too come afterwardes Againe forasmuche as they were additions vnto the Sacrifices for sinnes they ought too bee abolished together with thē Lastly their repetition or often repentance did shew their imperfection and therefore it must needes bee that another washing must come in place which should not be done againe too one person and which is the Sacrament of that washing which was once performed for euer 95. Question But what thinkest thou of that same ancient sprinkling of the blood Answeare I thinke that that did more grossely expresse represent the blood of Christ to come but yet lesse fitly forasmuch as blood doth not take away spottes but rather doth spotte thinges that are already spotted 96. Question What doest thou meane by the worde of putting on Answeare The Apostle so speaketh that he may shewe that that same power of the spirite is ioyned to baptisme whereby it is brought too passe that wee are as it were knit engraffed into Christ himselfe so as we growe vp into one bodie together with him which is the chiefest effect of baptisme Gal. 3. ver 27. And certainely it seemeth vnto me that this same manner of speaking sprang from hence that those that were growne in yeeres beyng to be baptised should put of theyr Garmentes that eyther they might put on others or else beyng become newe men might take them agayne To which Analogie or proportion the same Apostle hath respect Col. 3. 9. Ephe. 4. 22. 97. Question What doest thou signifie by the word of washing Answeare The double effect of this putting on one whereby this naturall corruption which Paule calleth sinne sinning is abolished in vs the other whereby the fruites thereof that is to say sinnes are forgeuen vs or rather are not imputed the punishment which we deserued for them beyng satisfied by Christ also his obedience beyng put in the place of them whereby he fulfilled the lawe for vs. 98. Question But too what ende are wee sayde too die to bee buryed and too rise againe into the death buriall and resurrection of Christ Answeare By that meanes the Apostle himself beyng the Author Rom. 6. 4. c. is declared both the proportion and effect of those same Sacramentall rites For so we are taught to place our whole fayth in Christ alone who died was buried rose agayne from death too euerlasting life for vs inasmuche as hee is our brother The dipping therefore into water setteth before our eyes that same bottōlesse gulf of Gods iudgement by which for our sinnes layde vppon him Christ is as it were swallowed vppe The remayning in the water in what sorte or howe shorte soeuer it be doth as it were set him before our eyes to be looked vppon holden in his Graue as it were by the chaynes of death But comming out of the water is as it were a liuely picture of his victorie whereby it came to passe that beyng dead hee ouercame death and beeyng buried hee ouercame corruption that we our selues also beyng engraffed into him by faith of which engraffting also Baptisme is a pleadge wee are become partakers of the same power wherby he performed all those things firste in himselfe 99. Question But yet that same old man to wit corruption was not in him neyther the fruits therof that is to say sinnes Answeare In very deed none of both these were in him because he was voyde of al vice most holy euen frō the very momēt of his conception For hee came to take away sinne Yet notwithstanding he had both those things vpō him taking mortality all infirmities brought into our nature through sinne except that sinne it self and to be short the punishment laid vpon him whereby wee are reconciled Nowe these rites doe teache that all these thinges are communicated vntoo vs in this Sacrament our corruption dying in vs beyng planted as it were intoo the death of Christe himselfe and our sinnes also dying with him that same stay answearing Christes buriall which is betweene the dipping in and the comming out liuely paynteth out vnto vs the proceeding of the power and benefite of Christes death by little little declaring it self in vs. Finally there foloweth the cōming out of the water agayne signifiyng our newe state and condition the first beyng abolished and aunswearing to the resurrection of Christ who as he rose agayne intoo euerlasting life death and mortalitie beyng ouercome and swallowed vp in the very graue so at the length hee will woorke the selfe same thinges in vs whereof we haue now receiued the earnest and pledge 100. Question Now I vnderstande why baptisme is called the washing of regeneration why we are baptised for the forgiuenesse of sinnes why the church is said to be cleansed by the washing of water and to be short why baptisme is called of Augustine the Sacrament of faith and of Tertullian the sealing of faith But yet I vnderstand not that which thou diddest adde concerning that mutual consociation and felowship which we haue in Christ Answeare This also is an excellent effecte of baptisme but yet a secondarie effect to wit depending vpon that same former For that same forme of baptizing intoo one and the selfe same Christ doth both separate Christians from al other men and also ioyne them together as it were one bodie vnder one and the selfe same heade amongest themselues as the Apostle speaketh 1. Cor. 12. 13. 101. Question I woulde also knowe somewhat of those correspondent figures of baptisme And first what that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meaneth Answeare A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are called figures correspōdent to figures the name of figures beeyng largely taken wherby is declared that some Sacrament is not otherwise properly so called that is an holy action commaunded to the whole Churche as a certayne ordinary thing which is the