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A69076 A treatise of Christian religion. Or, the whole bodie and substance of diunintie. By T.C.; Christian religion Cartwright, Thomas, 1535-1603.; Bradshaw, William, 1571-1618. 1616 (1616) STC 4707.7; ESTC S107471 214,101 390

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obserue you else A. I obserue further out of this verse and out of the two next that in the middest of Gods anger hee remembreth Habak 3. 2. mercy for it is a benefit to Adam that hee may liue of the sweat of his browes To Euah that she should bring forth and not bee in continuall trauell vnto them both that hee taught them wisedome and gaue them liberty to make fit and comely garments of the skinnes of beasts Q. VVhat learne you from that it is said that God made them coates A. That in euery profitable inuention for the life of Exod. 35. 31. men God is to be acknowledged the authour therof and to haue the honour of it and not the wit of man that inuented it as it is the manner of men in such cases to sacrifice to their owne nets Habak 1. 16. Q. VVhen there were better meanes of clothing why did they weare leather A. It seemeth that thereby they should draw themselues the rather to repentance and humiliation by that course clothing Q. VVhat learne you from thence A. That howsoeuer our condition and state of calling affoord vs better aray yet wee learne euen in the best of our clothes to be humbled by them as those which are giuen vs to couer our shame and carrie alwaies the marke and badge of our sinne especially when these which were euen after the fall the goodliest creatures that euer liued learned that lesson by them Q. What followeth A. A sharpe reproofe that the Lord giueth Adam vers 22. further to humble him as if hee should say Now Adam doest thou not see and feele how greatly thou art deceiued in thinking to be like God by eating of the forbidden fruit Q. What learne you from it A. That by the things we thinke to bee most esteemed contrary to the will of God we are most subiect to derision and that it must not be a plaine and common speech but a laboured speech that must throughly humble vs for our sinnes and bring vs to vnfained repentance Q. Why doth God banish him out of Paradise lest hee should eate of the tree of life seeing there is no corporal thing able to giue life to any that sinne hath killed A. It is true that the eating of the fruit of the tree of life would not haue recouered him but the Lord therefore would haue him banished from it lest hee falling into a vaine confidence thereof should be the more slacke to seeke for grace Q. Wherefore are the Angels set with a glittering sword to keepe them from the tree of life A. To encrease their care to seeke for remedie by some other meanes being banished from it without hope of comming so much as to the signe of life Q. What learne you from hence A. The necessarie vse of keeping obstinate sinners from the Sacraments and other holy things in the Church CHAP. 10. Of Originall and Actuall sinne and the guilt and punishment thereof The consequent of their fal in their posterity is the Guilt of Adams sinne imputed Effect thereof Sinne Originall Actuall The consequent of sin Guilt Punishment in Chap. 11. ROM chap. 5. vers 12. 13. 14. 12. Wherefore as by one man sinne entred into the world and death by sinne and so death passed vpon all men for that all haue sinned 13. For vntill the Law sinne was in the world but sinne is not imputed when there is no Law 14. Neuerthelesse death raigned from Adam to Moses euen ouer them that had not sinned after the similitude of Adams transgression who is the figure of him that was to come EZRA chap. 9. vers 6. 6. And said O my God I am ashamed and blush to lift vp my face to thee my God for our iniquities are encreased ouer our head and our trespasse is growne vp vnto the heauens Q. HItherto of the Fall of our first parents and the miserable effects thereof in their owne persons now we are to consider the like fruites and effects that it had in their posterity as it is declared Roman 5. 12. 13. 14. Ezra 9. 6. Rom. 6. 24. Tell me therefore what is the principall scope of this first place A. To shew that the sinne of one Adam eating the forbidden fruit is the sinne of all men Q. How is the sinne called the sinne of one man when as both Adam and Euah sinned which are two and seeing Euah sinned before Adam A. Because all mankind was originally and more properly according to the phrase of the Scripture in the loynes of Adam then in the loynes of Eue Besides by Adams eating the sinne was compleat and ful Q. What ground is there that all the posterity of Adam should sinne in that one sinne that they neuer committed A. The reason hereof is because all mankind was in Adams loynes when he sinned Q. This reason seemeth to be as doubtfull as the question it selfe A. But it may be explained by the example of Abraham Heb. 7. 9. 10. in whom Leui is said to haue paid tithes to Melchisedeck which was not borne some hundred yeeres after also by the example of Rebecca who hauing two sonnes in her wombe is said to haue two Gen. 25. 23. Nations Q. Is there any proofe hereof out of this place A. Yea verily for besides that it is expressely said that By one sinne entred into all it is further implied by comparison thus Euen as the righteousnes of Christ is reckoned to those that beleeue in him although it be not their owne because they are one with Christ so the sinne of Adam is reckoned to all his posteritie because they were in him of him one with him Q. Can you shadow out this vnto me by any resemblance of earthly things A. We see that by the act of generation in leprous parents the parents leprosie infecteth the children and the slauish and villanous estate of the parents is communicated vnto all their ofspring And the treason of one man tainteth his whole posterity till it please the Prince out of his compassion to pardon it Q. Then it appeareth that by propagation from our last parents we are become partakers of the transgressions of our first parents A. Euen so and for the same transgression of our first parents by the most righteous iudgement of God we are conceiued in sin and borne in iniquity Psalm 51. 5. Q. What call you that Inborne sinne wherein euery one is conceiued A. It is called Originall sinne which is a sinne arising from the former whereof all the posterity of Adam are equally guiltie and whereby all the powers of the soule and body being infected we are made drudges and slaues of sinne Q. Seeing by the Law sinne is and the Law was not before Moses it seemes that there is no sinne vntill Moses A. When it is said the Law was not before Moses it is to be vnderstood of the written Law in the tables of stone by the finger of God and
the clothes another weareth or bee in life and health with the life and health of another A. No doubtlesse for if the sinne of Adam being a man onely were of force to condemne vs because wee were in his loynes why should it seeme strange that the righteousnesse of our Sauiour Christ both God and man should bee auaileable to iustifie Rom. 5. 12. 19. others Q. But how can the righteousnesse of one iustifie so manie A. The manhood being ioyned to the Godhead and subsisting therein maketh the righteousnesse of Christ of infinite merit Q. How doe you proue this righteousnesse heere to bee meant of the righteousnesse which is in Christ A. Because hee speaketh afterward of Sanctification which is the righteousnesse that is within vs. Q. What are the parts of Iustification A. Two the not reckoning or forgiuenesse of Rom. 4. 6. 7. 8. Philip. 3. 9. Rom. 5. 19. 2. Cor. 5. 21. Zach. 3. 4. 1. Ioh. 1. 7. our sinnes and the imputation of Christs righteousnesse both which are merited by his Priesthood Q. How did he merit the forgiuenesse of our sinnes A. By his sufferings in abasing himselfe to suffer death euen the death of the Crosse Q. If Christ haue merited the forgiuenesse of our sins how commeth it then that the godly are yet in this world afflicted for them and that for the most part more then the vngodly A. The affliction of the godly is not the punishment 1. Cor. 11. 32. Prou. 1. 32. that in iustice is due to sinne but a fatherly correction chastisement in the world that they should not perish with the world whereas the wicked the longer they are spared and the lesse they are punished in this life their danger is the greater for God reserueth their punishment to the life to come Q. What gather you of this A. That we should not grudge at the prosperity of Ioh. 12. 3. Iob. 21. 30. the wicked when we are in trouble for as sheepe and kine vse to be put in fat pastures to be prepared to the shambles so they the more they receiue in this life the nearer and the heauier is their destruction in the life which is to come Q. Hauing our sinnes forgiuen by the merit of his sufferings what necessity is there that his righteousnesse should be imputed A. Very great for except that wee bee also made righteous we cannot enter into the kingdome of heauen and enioy the blessed presence of God a bankerupt assoone as his debt is paid is not by and by fit to bee made the Burgesse of a City without goods neither is a beggerly prisoner assoone as hee is at liberty Gen. 41. 14. fit to serue the Prince vnlesse he be new apparelled Q. How did Christ merit our righteousnesse A. By his fulfilling the Law in that he walked in al the Commandements and failed in no duties either in the worship and seruice of God or towards men whereby wee are made fully and wholly righteous in the sight of God Q. Hitherto of the two first fruites what are the two other A. Sanctification and redemption Q. What is Sanctification A. It is a freedome from the tyrannie of sinne into Rom. 6. 14. Psalm 19. 14. the liberty of righteousnesse begun here and encreased daily vntil it be fully perfected in the life to come Q. What differences are there betweene Righteousnesse imputed and sanctification A. Diuers as first Sanctification is in vs Righteousnesse 1. Thess 4. 3. 4. Rom. 5. 14. 17. 2. Cor. 5. 21. Rom. 3. 21. 22. Reuel 22. 11. imputed is inherent onely in our Sauiour Christ Secondly the imputed righteousnesse encreaseth not Sanctification doth as it were grow in vs by degrees Lastly the righteousnesse of our Sauiour Christ is the root or cause Sanctification the effect Rom. 8. 30. Q. Doe Righteousnesse and Sanctification goe together A. Yes in time they goe together for so soone as Iohn 15. 2. Jam. 2. 18. a man is made partaker of Christs Righteousnesse hee is made holy in some measure although in nature the imputed righteousnesse goeth before as the cause before the effect Q. Is there any such Sanctification or holinesse of life in vs as deserueth to be accepted of God and rewarded by him A. None because corruption cleaueth to the best of our good workes Q. But when our Sanctification here begun shall bee perfected in the world to come shall we not then bee iustified by an inherent righteousnesse A. No but by the imputed righteousnesse of our Sauiour Christ which being once giuen vs is neuer taken from vs although faith whereby we apprehend this faileth and falleth away ● Cor. 13. 13. Q. How is the pollution aforesaid conueied into the good workes which God worketh in vs A. There is beside the worke of his owne hand through the operation of his holy spirit a pollution in vs and an infection of ours which commeth from Esay 64. 6. the sinne that dwelleth in vs as cleare water put into an vncleane vessell running thorow a filthie channell receiueth some euill quality thereof Q. Wherein doe our good workes faile of Gods Iustice A. Partly in the instrumentall causes from which they proceed and partly in the finall cause or end whereunto they aime Q. What are the instrumentall causes hindering the perfection of our workes A. First the defect of our vnderstanding in that the worke is not done with knowledge absolute and throughly perfect Secondly the feeblenesse of our memorie that doth not so fully retaine that which the vnderstanding conceiueth Thirdly the peruersnesse of our willes and affections which come short of their dutie Last of all the weakenesse and dulnesse of our bodies which are not so apt and nimble for the execution of good things as is required Q. Expresse this by a similitude A. We are in the Instrumentall causes like to a common labourer which being hired by the day worketh with one hand whereas both are required or worketh a piece of the day being hired for the whole Q. What is the finall end wherein good workes faile A. In that we haue not a direct eye to Gods glory or the good of our neighbour as is required but looke indirectly at those duties which are enioyned to vs like to such Artificers as preferre their owne credit in their skill before their masters profit Q. If then it bee so that sinne cleaueth to our best workes are not our good workes sinnes and are not all sinnes equall A. Bee it farre from vs to thinke either the one or the other Onely the imperfection and defect in the worke is sinfull and not the worke it selfe and in bad and euill actions as hath been shewed already some are lesse sinfull then other Q. How is this pollution taken away A. By the intercession of our Sauiour Christ Exod. 28. 36. 37. 38. 1. Pet. 2. 5. through which our good workes are of account before God Q. VVhat doctrine is here to