Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	apostle_n	sin_n	wage_n	4,685	5	10.8916	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09453	A reformed Catholike: or, A declaration shewing how neere we may come to the present Church of Rome in sundrie points of religion: and vvherein we must for euer depart from them with an advertisment to all fauourers of the Romane religion, shewing that the said religion is against the Catholike principles and grounds of the catechisme.	Perkins, William, 1558-1602.	1598 (1598)	STC 19736; ESTC S114478	146,915	390

is concerning Originall sinne after baptisme that is how farforth it remaineth after baptisme A point to be well considered because hereupon depend many points of poperie I. Our consent I. Conclus They say naturall corruption after baptisme is abolished and so say we but let vs see how farre it is abolished In originall sinne are three things I. the punishment which is the first and second death II. Guiltines which is the binding vp of the creature vnto punishment III. the fault or the offending of God vnder which I comprehend our Guiltines in Adams first offence as also the Corruption of the heart which is a naturall inclination pronesse to any thing that is euill or against the law of God For the first we say that after baptisme in the regenerate the punishment of originall sinne is taken away There is no condemnation saith the Apostle to them that be in Christ Iesus Rom. 8. 1. For the second that is the guiltines we further condescende and say that is also taken away in them that are borne anew for considering there is no condemnation to them there is nothing to binde them to punishment Yet this caueat must be remembred namely that the guiltines is remooued from the person regenerate not from the sinne in the person but of this more afterward Thirdly the guilt in Adās first offence is pardoned And touching the corruption of the heart I auouch two things I. That that very power or strength wherby it raigneth in man is taken away in the regenerate II. That this corruption is abolished as also the fault of euery actuall sinne past so farre forth as it is the fault and sinne of the man in whome it is Indeede it remaines till death and it is sinne considered in it selfe so long as it remaines but it is not imputed vnto the person and in that respect is as though it were not it beeing pardoned II. The dissent or difference Thus farre we consent with the Church of Rome now the difference betweene vs stands not in the abolishment but in the manner and the measure of the abolishment of this sinne Papists teach that Original sinne is so farre forth taken away after baptisme that it ceaseth to be a sinne properly and is nothing els but a want defect and weaknes making the heart fit and readie to conceiue sinne much like tinder which though it be no fire of it selfe yet is it very apt and fit to conceiue fire And they of the church of Rome denie it to be sinne properly that they might vpholde some grosse opinions of theirs namely That a man in this life may fulfill the law of God and doe good workes voide of sinne that he may stande righteous at the barre of Gods iudgement by them But we teach otherwise that though originall sinne be taken away in the regenerate and that in sundrie respects yet doth it remaine in them after baptisme not onely as a want and weaknesse but as a sinne and that properly as may by these reasons be prooued Reason I. Rom. 7. 17. Paul saith directly It is no more I that doe it but sinne that dwelleth in me that is originall sinne The Papists answer againe that it is so called improperly because it commeth of sinne and also is an occasion of sinne to be done But by the circumstances of the text it is sinne properly for in the words following Saint Paul saith that this sinne dwelling in him made him to doe the euill which he hated And v. 24. he crieth out O wretched man that I am vvho shall deliver me from this bodie of death whence I reason thus That which once was sinne properly and still remaining in man maketh him to sinne and intangleth him in the punishment of sinne and makes him miserable that is sinne properly But originall sinne doth all these Ergo. Reason II. Infants baptised and regenerate die the bodily death before they come to the yeares of discretion therefore originall sinne in them is sinne properly or else they should not die hauing no cause of death in them for death is the wages of sinne as the Apostle saith Rom. 6. 23. and Rom. 5. 12. Death entred into the world by sinne As for actuall sinne they haue none if they die presently after they are borne before they come to any vse either of reason or affection Reason III. That which lusteth against the spirit and by lusting tempteth and in tempting intiseth and draweth the heart to sinne is for nature sinne it selfe but concupiscence in the regenerate lusteth against the spirit Gal. 5. 17. and tempteth as I haue saide Iam. 1. 14. God tempteth no man but euery man is tempted when he is drawne avvay by his owne concupiscence and is intised then when lust conceiueth it bringeth forth sinne And therefore it is sinne properly such as the fruit is such is the tree August Concupiscence against vvhich the spirit lusteth IS SINN● because in it there is disobedience against the rule of the minde and it is the punishment of sinne because it befalls man for the merits of his disobedience and it is the cause of sinne Reason V. The iudgement of the auncient Church August epist. 29. Charitie in some is more in some lesse in some none the highest degree of all which cannot be increased is in none as long as man liues vpon earth And as long as it may be increased THAT VVHICH IS LESSE THEN IT SHOVLD BE IS IN FAVLT by which fault it is that there is no iust man vpon earth that doth good and sinneth not by which fault none liuing shalbe iustified in the sight of God for which fault if we say we haue no sinne there is no truth in vs for which also though vve profit neuer so much it is necessarie for vs to say forgiue vs our debts though al our words deedes and thoughts be alreadie forgiuen in baptisme Indeede August in sundrie places seemes to denie concupiscence to be sinne after baptisme but his meaning is that concupiscence in the regenerate is not the sinne of the person in whome it is For thus he expoundes himselfe This is not to haue sinne not to be guiltie of sinne And The lavv of sinne in baptisme is remitted and not ENDED And Let not sinne raigne he saith not let not sinne be but let it not raigne For as long as thou li●est of necessitie sinne will be in thy members at the least looke it raigne not in thee c. Obiections of Papists The arguments which the Church of Rome alleadgeth to the contrarie are these Obiect I. In baptisme men receiue perfect and absolute pardon of sinne and sinne being pardoned is taken quite away and therefore originall sinne after baptisme ceaseth to be sinne Ans. Sinne is abolished two waies first in regard of imputatiō to the person secōdly in regard of existing and beeing For this cause God vouchsafeth to mā two blessings in baptisme Remission of sinne