Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	ability_n	able_a	sin_v	30	3	8.9124	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08562	A manuell or briefe volume of controuersies of religion betweene the Protestants and the Papists wherein the arguments of both sides are briefely set downe, and the aduersaries sophismes are plainely refuted. Written in Latine in a briefe and perspicuous method by Lucas Osiander, and now Englished with some additions and corrections.; Enchiridion controversiarum. English	Osiander, Lucas, 1571-1638.	1606 (1606)	STC 18880; ESTC S101908	177,466	558

Note Paul calleth concupiscence sin Rom. 6 fiue times Rom 7. six times Rom 8 thrise Rom 6 12. 3 I knew not sinne but by the lawe for I had not knowen lust or concupiscence except the lawe had said thou shalt not lust Rom 7. 7. 4 Sinne tooke occasion by the commaundedement and deceiued me Rom 7 8 11. Because termes aequiualent to sinne are attributed to Concupiscence 1. An euill present with vs Rom 7 8 21. 2 A thing not good Rom 7 18. 3. The flesh lusteth against the spirit Galat 5. 17. which is enimitie against God Rom 8 7. 4 Therefore Paul teacheth vs to crucifie Concupiscence or the luste of the flesh Galathians 5 25. The first motions of luste or concupiscence and other bad affections are condemned as sinnes 1 Of anger Christ saith whosoeuer is angrie with his brother vnaduisedly shall bee culpable of iudgment Matthew 5 22. 2. Of hatred whosoeuer hateth his brother is a Man-slayer 1 Ioh. 3 15 3 Of the first motion of Concupiscence vnto wantonnesse Christ sayth whosoeuer looketh on a woman to lust after her hath committted adulterie with her alreadie in his heart Mat. 5 18. Contrariwise our aduersaries doe reason thus 1. There is nothing that bringeth damnation in them which are in Christ Iesus Rom. 8. 1. But sinne is a thing that causeth damnation Therefore sinne is not in the regenerate and consequently Concupiscence seeing it is in the regenerate is no sinne Ans All sinne deserueth damnation but it bringeth not damnatiō to any in whom it is pardoned as it is in all the children of God that is Paules meaning that there is nothing that shall cause damnation in them which are in Christ Iesus because that which is damnable in them of it selfe is made veniall for Christs sake 2 Christ hath purged all our sinnes Heb. 1. 3. Therefore concupiscence in the regenerate is not sinne Ans This is a monstrous and misshapen reason for by the like argumēt because Christ hath purged all sinnes therefore neither adulterie nor manslaughter should bee sinnes any more 3 Christians regenerate are sanctified and washed from their sinnes and offences 1 Cor 6 11. therefore they haue no sinne and consequently Concupiscence in them is no sinne Ans 1. There is more in the Conclusion than in the premisses for this only doth follow they are washed and sanctified therefore their sins are not imputed to them For if they were not sinnes they had no neede to bee washed from them 2. Washing from sinnes doth not cause t●at they should not be but it respecteth the guilt of sin which is taken away otherwise the regenerate should not sin any more which sauoureth of the error of the Anabaptists And maruaile it is that our Aduersaries da●e come into the light with such toyish fooleries The Anabaptisme of the Papists 4 Concupiscence if it be ouercome as it is in the regenerate giueth but matter of victorie and glorie vnto them therefore it is not sinnne Ans 1 It were a shamefull argument for by the like reason Satan should not sinne because if hee be ouercome hee doth but yeeld vs matter of reward 2. It is a fallacie from that which is a cause by accident not of it selfe for we may not say that Concupiscence is not sinne by his owne nature because the conquest of it yeeldeth vs matter of glorie 5 If concupiscence be sinne then all sinnes bee equall and be a like sinnefull Answere 1. Though we keepe the iust degrees of sinnes yet sinnes of the lowest degree cease not to be sinnes and qualities in the smallest degrees doe not because of their smallnesse cease to be such qualities as they by nature are 2 The consequence of the argument should bee this If concupiscence be a sinne then all men are sinners before God but this conclusion liketh not our Aduersaries 6 Sinnes are not sins vnlesse they bee voluntarie but Concupiscence is not voluntarie therefore c. Ans 1 The theologicall knowledge of By this reason originall sinne should be no sinne sinne is not to be learned out of Aristotle or Baldus but out of the holy Scripture which reckoneth Concupiscence and inuoluntary sins amongst sinnes 2 And according to this definition of the Papists Concupiscence is a sinne for though it be not done by the consent and will of the spirit yet it is voluntarie in respect of the flesh Rom 7 25 3 It is a proposition Ethic. N● com lib. ● c. 5. deliuered by Aristotle himselfe that those things be done of vs willingly the beginning cause whereof was in our selues as if a drunken man cōmit any fault in his drunkenes when he knoweth not what hee doth and cannot auoid it yet he is to be accounted to doe it willingly because himselfe was the cause of his ignorance disabilitie so by nature God made vs able to keepe his lawe wee through our fault haue lost this abilitie haue brought vpon our selues a necessitie of sinning which is therefore voluntarie in vs because our selues were the cause thereof 7 Concupiscence when it hath conceiued bringeth forth sinne Iames 1. 15. therefore Concupiscence it selfe is not sinne but the cause thereof Ans 1 Iames speaketh of actuall sinne and in the meane while he doth not acquitte concupiscence of the name of sinne for if therefore concupiscence be not sinne because that which springeth from it is by Saint Iames called sinne then neither can concupiscence bee a sinne in the vnregenerate which is absurde 2 Seeing euery thing doth beget and bring forth his like to insist in the metaphore of S. Iames certainely concupiscence which bringeth forth sinne is it selfe sinne also And that which maketh another to be so is it selfe much more so but concupiscence doth tempt and entise vs to sinne as saint Iames saith in the same place therefore c 8 Concupiscence is in the Scripture called sinne improperly as Christ also is called sinne 2. Cor. 5. 21. Ans 1. Why wee should not take the worde sinne in his proper signification in the place alledged 2 Cor 5. 21 the text giueth vs reason when it saith That God made him to be sinne for vs which knew no sinne but there bee noe reasons why when wee speake of concupiscence wee should change the proper signification of the word into an improper 2. Neither is it in the place of Paul an improper speech but a manner of phrase borowed from the Hebrewes wherein the worde sinne is taken for a sacrifice for sinne therefore our Aduersaries doe bewraie their great ignorance 9 Blessed is hee in whose spirit there is no guile Psal 32 ● therefore Concupiscence is not a sinne in the righteous Ans 1. To be without guile is opposed vnto hypocrisie and nothing els is meant but that the righteous are of a single vpright heart 2. It is a fallacie of diuision whiles the thinges that goe before are seuered from those that follow after for the whole verse is