Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	enter_v	sin_n	world_n	17,813	5	5.6780	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00887	The life and gate of Christianitie entreating of the sacrament of baptisme, deuided into five bookes. Contayning the effects, the mater, the forme, the baptiser, and the partie baptised: with the reasons and use of all the auntient rites and ceremonies. ... Composed, gathered, and written by O.A. ...	Almond, Oliver.	1614 (1614)	STC 11; ESTC S100511	119,637	234

pontifex therfore no angell by ordinary Commission can Baptize But if God hath or should send an Angell from heauen with extraordinarie commission and warrantise to Baptize I would make no doubt but his Baptisme were auaylable because it is ordinarie for Angells to be assistants and friends to Gods people here on earth Now hauing spoken of the minister Baptizing it followeth that we entreate of the parties who are to be Baptized that is of Infants and children those who are of riper yeares and of vnderstanding at mans estate young or old And first we will examine concerning Infants whether they contracte originall sinne and whether the onlie ordinarie remedie for that sinne be Baptisme And if they die without Baptisme what place punishement they shall possesse and haue after this life And so forth as followeth THE FOVRTH BOOKE Of the partie to be Baptized as Infants and others of vnderstanding and age CAP. 1. VVether Infants doe contracte Originall sinne IT is manifest both in the old and new testament that euerie man borne by man and of woman since Adam are subiect to Originall sinne and in and by them are con●eaued borne and constituted sinners The●e ●s exception to be made of Christ who was not ●orne by man and also the blessed virgin is to be exempted by speciall priuiledge because Christ was borne of her That all others are subiect and borne in Originall sinne S. Paule proueth saying Rom. 5. ver 12. Per vnum hominem peccatum c. By one man sinne entered into this world and by sinne death and so vnto all men death did passe in which all sinned But this sinne wherwith we are infected by Adam can not be Actuall sinne because Infants are not capable to doe good or euill therfore it must needs be Originall sinne And holy Iob plainly telleth vs that no man is cleane from the filth of sinne no not the Infāt of one day old Iob. 14. Nemo mundus a sorde ne Infants cuius est vnius diei vita super terrā And ther vpō asked this questiō of Almightie God Quis potest c. who cā make cleane him who is cōceaued of vncleane seed Nōne tui qui solus es Is it not thou Lord who onlie arte So that it is plaine by the testimonie of holy Iob that Infants are borne in sinne and by nature vncleane and that God onlie is to purge theis vncleannes contracted by Conception And kind Dauid in the Miserere Psalme confesseth of himself and consequently of others Ecce in iniquitatibus conceptus sum Psal 50. in peccatis concepit me mater mea Behold I was conceaued in iniquities and my mother conceaued me in sinne But no man can imagine anie other sinne that king Dauid should be conceaued in then Originall sinne therfore there is no doubt but Infants in conception contracte Originall sinne And S. Paule hath this generall proposition Rom. 3.23 Omnes peccauerunt egent gloria Dei All men haue sinned and doe stand in neede of the glorie of God If all men haue sinned why then no exception to be made of Infants Children But children haue no actuall sinne therefore it must needes be that they are infected with Originall sinne And the same Apostle cōfesseth Eramus nos natura Filij irae sicut caeteri Ephes 2.3 And were by nature the children of wrath as also the rest But they could no way be the children of wrath but onlie by Originall sinne therfore euerie one was and is subiect vnto it And thus by Scripture it is manifest that all men are cōceaued in Originall sinne and borne sinners The like may be proued out of the aunciēt Councells Fathers of the Primitiue Church especially after the tyme of Pelagius the Arch-heretike who maintai●ed this heresie That Infants children did not contract Originall sinne and therfore were not of necessitie to be Baptized in remission of sinne Concerning which subiect and against this heresie S. Augustine wrote diuerse bookes As De Peccato Originali and foure bookes Contra duas epistolas Pelagiani three bookes De Peccatorum meritis and in diuerse other places of his workes Wherfore if anie man desire to be farther satisfied in this poynt let him read S. Augustine CAP. 2. VVhether it be of necessitie that Children be Baptized for remission of this originall sinne IT is necessarie and as hath bene proued by the sentence of Christ himselfe For he hath made this generall decree without exception of young or old Ioa. 3. That no man shall enter into the kingdome of heauen vnlesse he be regenerated and borne againe by water and the Holy Ghost But there is no cause to exclude Infants and children from the kingdome of heauen but Originall sinne therfore it is necessarie they be Bap●ized for remission therof Secondly the Church of Christ euen from her cradle and infancie hath euer had a Vigilant eye and carefull sollicitude grounded vpon the Traditiō of the Apostles continuallie to Baptize Infants and children especially if in that age they were in danger of death But this was principallie that they should not departe this life without the Sacrament of Baptisme which is the ordinarie meanes by Christ instituted for remission of Originall sinne because it is necessarie they be regenerated and borne againe by water and the Holy Ghost Also they who are Baptized are sayed by the Apostle To die to sinne that they may walke in newnesse of life Rō 6.4 Ephes 5.26 And to be cleansed by the lauer of regeneratiō So it is manifest they haue sinne frō which they are to be purified and washed wherfore it is of necessitie that children be Baptized for remission of this sinne Thirdlie the Apostle S. Paule writeth to the Romans that Rō 6.23 Stipendium peccati est mors The stipend of sinne is death Therfore where death is there is also sinne But death is as well amongst children as aged folkes Therfore Childrē are also subiect to sinne Christ is sayed by the Apostle To die for all as well Infants as aged 2. Cor. 5.15 1. Pet. 3.18 Rom. 5.8 But S. Peter sayed That Christ died for the vniust wicked And this doth S. Paule also proue asking the questiō why Christ died for the impious He yeeldeth the reason and giueth answear for herin God cōmendeth his Charitie in vs because when we were Sinners Christ died for vs. But Infants and children are no way vniust wicked by anie acte of their owne wherfore it must needes be they are vniust and wicked by Originall sinne The conclusiō thē follweth that they must be cōsepulted buried againe with Christ in his death Passiō by Baptisme that they may rise with him to glorie necessarie thē it is that childrē be Baptized in remissiō of sinne S. Agustine to proue that Infants are infected with Originall sinne so cōsequentlie vnder the power might of the Deuill vseth this

erroneous must needs be the opiniō of Caluin And not onlie are the Sectaries of this age content to approue allow with Caluin that parents rather should permitte their Children to dye without Baptisme then in any case whatsoeuer to seeke or suffer ther Sacrament to be giuen or ministred by any Lay person Not onlie I say doe they mayntaine this wicked position and dangerous doctrine concerning children and Infants but also would counsell and aduise men of age and vnderstanding newlie conuerted if they should be in danger of death not hauing any Priest or minister readie rather to relie vpon their faith then to demaund Baptisme at a Lay-mans hand This is manifest for at the Conference the Sectaries had at mount Peglier as reporteth Florimond de Roemond in his Historie of the heresies of this age where Beza being present Flor. Roem li. 8. ca. 11. asked this question of Smedeline Brentius Disciple what he would doe or what Counsell he would giue if a Iewe or Pagan in case of necessitie should demaund Baptisme at the hands of a Lay-man not hauing a minister readie I would aduise him sayeth he to repose himself vpon his faith and not to require Baptisme at the hands of any lay person But put the case sayed Beza that the Iewe or Pagan thought with himself and were fullie persuaded that his fayth were not sufficient to saluation without Baptisme Then answered Smedetine I would say vnto him Goe then to the Diuells and dwell with them Wherupon Beza iesting replied what M. Doctor I perceaue you will be a miserable Conforter in this miserable case of necessitie CAP. 5. VVhether Baptisme may lawfullie be ministred priuatly in priuate houses by priuate Persons IT is manifest and doubted of few or none that in the Primitiue Church in the begining of Christianitie this Sacrament was ministred in priuate houses not in publike places by reason at that tyme there were no publike Churches or Chappell 's builded neither were the Christians suffered anie publike vse or exercise of their Religion but continually pursued by Purseuants and other such like officers extreamly persecuted by the Pagan Empeperours I may well compare this tyme and state now of England with that of the Primitiue Church For it is euident to the whole world that Christian Catholike people of England are forced to Baptize priuatlie in their houses and that with hazarde of great penaltie they are allowed no publike Church nor Chappell no publike vse or exercise of their Religion but their Priests the true Ministers of this Sacrament are continuallie pursued by Purseuants and other Officers and extreamlie persecuted by Protestans euen to death But after the Church began to be setled persecution to cease Christianitie to florish the vse and exercise of Religion permitted then were Churches builded fonts and Baptisteries publiklie erected as is euident and at this day extant in the Mother-Church of the world in the Cittie of Rome There is now standing Baptisterium Constantin● The Baptisterie of Constantine the first Christian Emperour And the like you shall find by the generall vse and practise of the whole Church throughout all Catholike countreys publikes fonts and Baptisteries erected in their Churches for the publike vse of this Sacrament And in processe of tyme because some began rather to Baptize in their priuate houses then publiklie at the fonts and Baptisteries of the Church in the Councell of Vienna priuate Baptisme was forbidden in houses and publike communded as may appeare by the Constitution of Clement the Fifth Clem. tit de Baptis except alwayes in case of necessitie in danger of death or as a prerogatiue for Princes Children Wherfore I may conclude that in England notwithstanding this Constitution we may lawfullie Baptize in priuate houses because we are in case of necessitie as in the Primitiue Church no Churches fonts nor Baptisteries allowed no publike exercise of Religion our Priests pursued and persecuted to death So that our necessitie compelleth vs not to be subiect to this Constitution but exempteth vs as the Glosse doth expresse Necessitas legi non subiacet Ibid. lor. cit Necessitie hath no lawe And thus much for the place Now concerning the Persons whether a priuate Person may lawfullie Baptize First we must not what we vnderstand by a priuate person A priuate person is he who hath no publike authoritie by imposition of hands or holi Orders solemnlie to Baptize that is we call a priuate person a meere Lay-man And priuate Baptisme we call that which is performed in case of necessitie by a Lay-man or woman priuatlie without solemnitie or Ceremonies not in Church nor Cappell but in priuate houses I suppose in the precedent chapter I haue sufficientlie proued that it may lawfullie be done and being so done to be sufficient and auaylable This controuersie was particularlie handled betweene the Proetstant Bishops and the Puritans in the presence of Kinh Iames at the Conference at Hampton Court 1603. The Bishop of Worcester to proue that other besides Bishops or Priests Bils of worces meere Lay-mē might also lawfullie Baptise and that their Baptisme might be sufficient brought vrget the facte of the Apostles that vpon one day three thousand were Baptised VVhich was sayeth the Bisoppe impossible or at least improbable for the Apostles to performe in their owne Persons Wherfore in case of necessitie in this multitude of people they permitted Lay-men for there were no other at that tyme to assist them and Baptize and approued their Baptisme as sufficient and auaylable Bish. of winch Also D. Bilson Bishop of Winchester earnestlie vrged that to denie priuate persons in case of necessitie to Baptise were to crosse all antiquitie seing it had bene the auncient common practise of the Church when the Priest or minister can not be had that Lay-men performe it Also that it was a rule agreed vpon amongst Diuines That the Minister was not of the essence of this Sacrament Bils fo 18. therfore in case of necessitie it might lawfullie be executed by any other then Priest or Minister Not withstanding the Kings maiestie being earnest against priuate Baptisme by Lay-persons answered the Bishop and replyed Although sayed the King the Ministers be not of the essence of the Sacrament yet is he of the essence and lawfull righ and ministerie of the Sacrament But if it be an essentiall point in the administration of Baptisme that the Baptizer be a lawfull Bishop Priest or Minister then it must needes followe if it be acted or administred by any other then a Bishop Priest or Minister that it wanteth an essentiall parte in administration and consequentlie not auaylable of no force nor perfect For nothing is perfect that wanteth his essentiall parte Why then doe they admitte for baptized those who haue had Lay-men for their Baptizers and not Rebaptize them againe For either they must needes say that Baptisme is not absolutlie necessarie to saluation and therfore