Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	actual_a	death_n	sin_n	1,599	5	6.4008	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07538	A sermon preached at Pauls Crosse the 24. of October. 1624. By Robert Bedingfield Master of Arts, and student of Christ-Church in Oxford	Bedingfield, Robert, 1597 or 8-1651.	1625 (1625)	STC 1792; ESTC S101420	26,141	48

of the soule prostrating reason at the feet of sense and enthroning passion in the chaire of reason there was now no longer harmony betweene the flesh and the Spirit the motions of the flesh rebelling against the rules of reason the sterne of reason being neither pliable to the spirit nor the spirit obedient vnto God this disorder bred diseases the summoners and fore-runners of death so that man was presently retrograded into the element of dust of which hee was first composed Death as it was threatned for sinne so was it inflicted vpon sinne The day that thou sinnest thou shalt surely die Gen. 2.17 and the day that hee did eate surely hee did die the Mother and the Daughter Sinne and Death are both of an age he was afterward but a mouing carcase a walking sepulcher Mortuus erat non mortalis as a malefactor is a dead man when he is condemned before he is executed Euery sinne is of the same nature with the first and bringeth death like that indeed it murthereth not with the same extent that was the sinne of nature and therefore the death of nature so that afterward women brought forth children Chrysolog Serm 111. Vindictae ordine non naturae Lucbant peccatum mundi qui mundum non nouerunt parentis sui soluebant poenam cuius vix vitam degustarunt Other sinnes are personall and therefore the destruction of the person be it sinne in the roote or sinne in the branch be it the mother and spawne of sinne inbred pollution or the fruit and haruest of sinne actuall transgression the first hath many branches and all deadly the other hath many Species and all mortall in the first there is participatio culpae imputatio reatus and concupiscentia and all are rewarded with death euen the last which is not onely the cause of sinne and the punishment of sinne but sinne it selfe be it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not onely where consent is added to lust but where lust is without consent not only actuall concupiscence but habituall naturall and originall not the second motions only or concupiscentia formata as the Schoole speaketh but motus primò primi and that which is informis yea although it preuenteth the vse of reason although it be resisted by the power of the spirit shall the traitor suffer that committeth the Treason and shall the plotter and contriuer escape or shall the last escape punishment because the first will not offend Originall sinne hath not more branches then actuall hath species neither are these lesse fatall then the other whether they be seated in the vnderstanding as the darkenesse of errour concerning God or in the heart and will as our irregular thoughts and exorbitant desires or in our outward members as externall actions whether they be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trespasses against the rules of Nature not ingrauen in stone but imprinted in the conscience so the Gentiles sinned Rom. 2.14 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trespasses against the word written 1 Iohn 3.4 so the Iewes offended both these whether they be of omission or commission not onely the obliquity of our actions but our vnlawfull surcease from action not our words but our silence also The Advocate whose lips are sealed vp with a fee of the aduerse party the Priest not whom Authority but sloth hath silenced shall both be rewarded with death and they therefore deserue their wages because they haue not done their worke There is no sin of omission which is not a sinne of commission si non pavisti occidisti he that seeth his neighbours Oxe fall into the pit and helpeth him not out he pusheth him in not to saue a man when we may when we ought in the Court of Conscience is to murther a man If I should reckon vp all sorts of sinne I should commit one against your patience yet could I shew you none whose issue is not death If the Eye but lusteth mors per fenestras if the foot but slippeth praecipitiū est there are no staires but fall we must into the pit and wee should downe to the bottome were it not bottomlesse Hee that doth but peeuishly quarrell or maliciously hate murthereth himselfe although he killeth not his Aduersary let the Act be wanting the desire will kill and there may bee man-slaughter where there is no shedding of bloud 'T was a witty speech of one of your auncient Declamators ●ib 1. de Civ 〈◊〉 cap. 19. registred by S. Austin concerning Lucrece being rauished by Tarquin Duo fuêre unus adulterium commisit I know not whether the Act could bee committed without the sinne I am sure the sinne may bee without the Act Et ●pado mach●●●rit and an Eunuch may bee an Adulterer Lesse infirmities as well as great impieties will worke destruction neither is it certaine that Aegypts little flyes were not her greatest plague The least pricke in the least ioint impostumateth the whole flesh but a moate in the Eye blindeth the sight a breach in the wall is the conquest of the enemie and the ruine of the City let vs not weigh our sinnes but number them if they may seeme small wee cannot count them few He that offendeth in one point of the Law is guilty of all Iames 2.10 Sinne like Heresie is of an encroaching nature as one Heresie proueth another so doth one sinne vsher in another the lesser alwayes making roome for the greater Our vncatechised trauailer iourneying into countries superstitious idolatrous at the first is only vncouered and boweth at the meeting of the Hoast 't is not good saith he to giue offence to them which are without then he ventureth to goe to their high places to visit their Churches and Chappels to heare and see their loud blasphemy in their Liturgies and the profane pompe of their ceremonies not that he intendeth a change of his Religion but to purchase a sounder hate of their superstition he no sooner heareth seeth but he liketh and approueth Lastly as a sure pledge of his Apostasie he returneth home and seduceth others The grand Heresies of the Apostate Roman Church which indirectly and by consequence raze and destroy the very foundation of Faith came in by degrees and the first stone for the building of Babel was laide long since Traditions the Mother of all their Heresies had with them their right vse vntill first those which were temporarie and for a season were taught to be permanent and to endure for euer then those which were particular and bound only some one Church were made Catholick generaly to enforce after that without examination humane traditions had the same credit the same Authority that diuine Apotacticall as Apostolicall Lastly all these were made as authenticall as the word written giue the Pope a primacy and he will assume a Principality giue him more honour and he will haue more power As in doctrine so in manners small things neglected grow and become

nature which prompteth euery creature to seeke it 's owne preseruation should teach man not to make loue to death not to wooe his owne destruction although he transgresseth not the Law made against robbers who cutteth his owne purse yet he is guilty of murder who cutteth his owne throat and surely he loueth murder who will act it vpon himselfe and yet such are all sinners whose sinnes are the weapons with which they butcher themselues like Saul and his Armor-bearer they fall and die vpon their owne swords If any sonne of Hippocrates pronounceth it to be preiudiciall to their health the debauched Drunkard will abstaine from his cups and the luxurious Epicure will fast from his dainties how foolish are they who would shunne death and yet worke wickednesse which causeth death There is no other cause of death but sinne where there is no sinne there is no death no death of the body no death of Nature And yet he who had no sinne the Sonne of Righteousnesse had his setting as well as his rising and walked into the West Licet naturae dominus carnis tamen quam susceperat legem non recusauit so that life it selfe dyed yet not necessarily but voluntarily tradidit in mortem animam suam neither was his death penall but expiatory hee was not stung to death by sinne but he stung sinne to death by suffering death he made death to suffer and got the victory by yeelding O death where is thy sting 1 Cor. 15.55.56 O graue where is thy victory the sting of death is sinne and the strength of sinne is the Law but thankes be vnto God which hath giuen vs victory through our Lord Iesus Christ Christ so deliuered his from death as hee freed them from sinne which he suffered still to dwell in them although not to raigne ouer them The Canaanites remaine in the land to proue the Israelites sinne must inhabite in the regenerate to encrease and try their faith sift them you shall finde them so enlightned that they sit in darkenesse so purged that they must be cleansed their faith is mixed with infidelity their wisedome ioyned with folly and their glory eclipsed with shame to want sinne must be a Christians wish it cannot be his hope otherwise hee that must alwayes here be militant should sometime be triumphant We may be dead to sinne but sinne will not be altogether dead to vs we may cut it off but it will bud againe we may chase it away but it will returne we may quench it but it will flame againe it still approacheth it still entiseth and prouoketh vs it still striueth but it is to encrease our victory at last it must haue the fall and be triumphed ouer so may the tyrant weepe to see himselfe prostrate at the feete of them who were his Captiues Et ad eorum triumphum de quibus diù triumphaverat se veteranus hostis pervenisse deploret Sinne is not so in the Elect as it is in the reprobate these either by habit or resolution or discourse are incorporated into euill and sinne is naturalized in them the other may sometime be surprised by force of passion but their vnderstanding seldome giueth consent the first serue sinne the other giue it only house-roome or if they doe it any seruice 't is as the Israelites serued Pharaoh or as his Gally-slaues serue the Turke by compulsion Damnatum est peccatum si non extinctum Sinne hath lost it's dominion although it be not cast out so death is dis-armed although she be not remoued she hath lost her sting although she keepeth her essence nay she hath lost her essence the forme the life of death is lost and she is but equivocally what she was before As she hath lost her nature so hath she changed her name to die now is but to sleepe to rest or be at peace Death to the Elect is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Nyssen stileth it it doth not so much punish as purge and expiate sinne 't is a Snake without her sting a gaole-deliuery an earnest-peny of the resurrection a bridge to passe from corruption to incorruption to be wished of all that wish to goe to Paradise not to be feared at all because it freeth vs from all that is to be feared A curious workeman seeing his Image of brasse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Epiph. in his 2 Booke Aduersus Haereses on which he hath bestowed his Art and industry to be spotted and defaced he putteth it againe into the fire and new casteth it which is not the losse but the perfection of the Image so God after hee had made man a most elegant fabricke seeing him polluted with sinne resolued him againe into dust that he might rise vnspotted When the vessell that the Potter made was marred he made of it another vessell Ier. 18.4 Cannot I doe with you as the Potter with his clay saith the Lord behold as the clay is in the Potters hand so are yee in my hand O ye house of Israel the same chapter and the sixt verse Non interit quisquis victurus moritur This death of Nature is rather a change then a death 't is not finall quem putas interitum secessus est neither is it totall 't is onely of the body death is dieted like the serpent and can eat nothing but dust nay 't is not so much the death of the body Plin. Ep. lib. 2. epist 1. as of the corruption of the body Et mortalitas magis finita est quam vita 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isiod Peleus lib. 4. epist 52. Happy Martyrs how their torments pleased them how they kissed the fagot and hug'd the fire as though like Eliah they had gone to heauen in fiery chariots weigh their tortures and reade their constancy you would iudge them to haue beene spirits without flesh if they might seeme to be afflicted because they were heard to pray they must be iudged to haue beene merry in their affliction because they sung Psalmes Their note was the same although their pangs were differenced with the three children in the fiery furnace Hieron Qui inter frigidos flammarum globos hymnos edidêre pro fletibus They wept not out an Elegy as if they had beene preparing for their funerals but they sung and reioyced as if it had beene their birth day and it was their birth day to eternity Blessed Martyres for if they be blessed who die in the Lord blessed must they bee who die for the Lord. God saith to man If thou sinnest thou dyest Gen. 2 but he bespeaketh the Martyr if thou refusest to die August thou sinnest Quod tunc timendum fuerat vt non peccaretur nunc suscipiendum est ne peccetur Death which is the punishment of the Sinner suffer it for Gods sake 't is the glory of the regenerate Et cùm sit mors peccati retributio aliquando impetrat vt nihil retribuatur peccato As the wicked