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death_n	law_n	sin_n	sin_v	8,157	5	9.6294	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17514	Saint Paules agonie A sermon preached at Leicester, at the ordinary monthly lecture: specially touching the motions of sinne, remaining in the regenerate. By A. Cade, Bacheler in Diuinity, and of Bilsdon in Leycester-shire.	Cade, Anthony, 1564?-1641.	1618 (1618)	STC 4328; ESTC S107370	25,820	46

the City in perils in the wildernesse in perils in the Sea in perils amongst false brethren 27. In wearinesse and painefulnesse in watchings often in hunger and thirst in fastings often in cold and nakednesse 28. beside those things that are without that which commeth vpon me dayly the care of all Churches 29 Who is offended and I burne not 31. The God and Father of our Lord Iesus Christ which is blessed for euermore knoweth that I lie not What naturall man in the world would not these troubles deepely amaze and driue into a desperate sence and set him at his wits end to cry out of his wretchednesse and miserable mishappes that fall so thicke vpon him especially falling so vndeseruingly as they did vpon Saint Paul But what sayth S. Paul himselfe vnto them Behold the patterne of a true Regenerate man I count sayth he that the afflictions of this present time are not worthy of the glory which shall bee shewed vnto vs Rom. 8.18 and 2. Cor. 4 17. Our light affliction which is but for a moment causeth vnto vs a farre more excellent and an eternall waight of glory and therefore he sayth 2. Cor. 12.10 I take pleasure in infirmities in reproches in necessities in persecutions for Christs sake And Act. 21 13. He protesteth that hee is not onely ready to be bound but also to die for the name of the Lord Iesus His troubles though great and manifold seeme nothing in his eyes but when hee lookes vpon the least sinne that is possible to be in man euen the least motion of the flesh that stirreth against the Spirit it doth so grieue him and seeme so odious in his eyes that hee cryeth out in the agony of his soule O wretched man that I am who shall deliuer mee from this body of death Vse Excellent and diuine Apostle A comparison of our State with S. Paules In malis eulpae in malis paenae how farre doest thou out-goe vs on the one side in all holinesse and righteousnesse and on the other side in crosses and afflictions and yet passing ouer thy afflictions with ioy that are so great many onely cryest out of thy sins that are so few and small and we at euery light affliction are ready to murmur and rage with impaciency but for our sins whose magnitude and multitude cannot bee esteemed we grieue not at all but remayne insensible O well were we thinke the most men if wee could liue in wealth and ease and pleasure in this world without any crosse or affliction to disquiet our minds or hinder our delights how well could we fat our selues with pleasure and neuer think of our sinnes to moue vs to sorrow and melancholy But alasse deere brethren we should make this vse of Saint Paules example to omit other to search our owne harts and courses and come to the knowledge of our sins and of our wretchednesse by them and be hartily sorry for offending our God defiling our selues 1. Pet. 4.13 The ouerflowing of wickednesse in the world and drawing heauy plagues and punishments vppon vs knowing that if the Righteous scarcely bee saued where shall the wicked and vngodly appeare Alasse who can looke into the World but he shall finde in all Estates and in all degrees in all theyr courses that there is no whole party no found part but from head to foot all ouerrunne with this soule Leprosie of sinne Tit. 4. last They professe that they know GOD but by Workes they deny him are become abhominable and disobedient and to euery good Worke reprobate Iust like the Cretians Tit. 1.12 lyars to the Trueth Euill beastes slow bellyes slowe to doe good but to any euill quicke and forward Who can goe into the streetes but hee shall heare store of wicked blasphemous oathes vngodly raylinges filthy talking rotten speeches in euery corner theyr mouthes are as open Sepulchres breathing out corrupt and filthy stinkes from the rotten carrion of their hearts as if the sound of the Gospell had neuer rung in their eares neuer suncke into their hearts to season them What iust Lot would not continually vexe his righteous Soule by dwelling amongst them and seeing their wicked conuersation 2 Pet. 2 7.8 What good Dauids eyes would not gush out with tears to see Gods lawes so contemned Psal 119.53.158 Ierem. 9.1 Lament what good Ieremie would not melt away in Lamentations to see the wickednesse and to foresee the miseries of his people yea What good Christian can temper himselfe from crying out in theyr behalfe O Wretched men that wee are who shall deliuer vs from this body of death Alasse wretched men whether shall wee turne vs Little mortification whose liues are nothing but a continuall practise of sinne who very weakely and coldly resist these motions of sinne that stirre in our natures but suffer them to get the vpper hand ouer vs. What shall become of them that resist not at all Or none at all but rather fostering of sin full motions Iob. 20.12 but gladly and willingly entertaine them and like a man that hath gotten a sweet morsell in his mouth turneth it with his tongue and delights in the chewing it as Iob sayth that take pleasure and delight to thinke and muse and feed their corrupt fancies with ruminating and studying of their sin and wish time and oportunity to execute them and put them in practise so farre from resisting and mortifying that they are sorry for nothing so much as that they haue not strength enough by nature or liberty enough by law to glut their desires with the ful fruition of them the drunkard in his swinishnesse the Lecher in his gotishnesse the couetous in his rauenousnesse the malicious in his poysonousnesse and others in theyr seuerall wickednesse that labour not to bridle their lustes but more to kindle and enflame them to the vttermost of theyr power and if theyr owne weakenesse did not restraine them or the feare of humane Laws and punishments curbe them they would be yet more outragiously wicked and damnably sinfull Alasse wretched men who shall deliuer them from the body of this death whom could it not iustly astonish in this light of the Gospell Sinning contumaciously and ●●th a hie band to see such a stupid carelesnesse of sinne possessing all men such a deadnesse and vnmoueablenesse to any goodnesse notwithstanding all that euer can bee sayd or done Nay to behold a verie carefulnesse a desire and a forwardnesse to offend God and oppose our selues against his precepts that men account it their onely glory and valour to liue irregularly with contempt of all good fashions order gouernment yea with contempt of God and Man as for example when the Lord pronounceth a woe to them that are mighty to drinke Wine and strong to poure in strong drinke Esay 5.22 some that are not ashamed still to call themselues Christians count it a gallant matter and a great glory to drinke

Hypothesis to the Thesis from Saint Paules particular to the generall of all Gods children we shall finde 1 The irregular motions of lust in Man to bee sinne 2 This sinne or those motions to remayne in the Regenerate 3 The Regenerate aboue other men to bee exceeding sensible of them 4 That the sight and feeling of them is the thing that specially grieues them 5 And lastly that this makes them earnestly seeke for comfort and deliuerance These are great points worthy our handling worthy your attention 1 For the first In the whole Discourse of this euill note two things First that it is a thing Inuoluntary vers 15. I allow not that which I doe for what I would doe that do I not but what I hate that doe I and verse 16. If then I do that which I would not I consent to the law that it is good and ver 18. to will is present with mee and 22. I delight in the law concerning the inner man Note secondly that still hee calles it Euill and Sinne and here The body of Death by a Metonomya Effecti the very matter and cause of death which Chap. 6.6 He calleth The body of Sinne. Now ioyne these two together that it is Inuoluntary and that it is Sinne and you rayse this Doctrine Doct. I The irregular motions of Lust though not yeeded vnto are Sinne. Reason I I meane all kind of lusts not onely libidinous desires but those also of Malice Pride Couetousnes Gluttony Ease Disobedience and such like They are all sinne The Reason is I. Because they disagree from the law of God which is Regula iusticitiae for what is sinne but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Iohn 3.4 an Irregularity discrepance and vnconformity to Gods Law Reason 2 Deut. 6 5. Mat. 22.37 2 Againe God reequires Loue with all the hart minde soule and strength that is with all the parts and faculties of body and soule and all the power of them therefore as to loue any thing besides him not for him is sinne so not to loue him withall thy power is a sinne the one turning aside from thy dutie the other comming short of thy duety both faulty both sinnes Reason 3 3 Againe this is not Innocency and cleannes from euill though without consent See S. August lib. 3. de peccatorum meritis remissione cap. 6. 7. Augustine was the first that wrote of Originall sinne teste Bellarmino lib. 1. de pec orig cap. 1. It is still corruption vncleannesse imperfection and is indeede the stirring and mouing of that corruption of Nature which in S. Augustines time began to be called Originall Sinne which is not onely Languor Naturae as many haue called it nor onely Carentia iustitiae debitae inesse according to that famous definition of Anselm a want of that righteousnesse which ought to be in man nor onely Difformitas as Doctor Stapleton cals it an vnconformity or diuers form different from the Image of God first imprinted vpon Man which yet is inough to make it sinne but deformitas which is more a deformity mishappe and corrupt forme For we shall finde here in S. Paules discourse of it not onely a Priuation of Originall Iustice or a Languor Naturae vnapt to doe good but further a Position of sinnefull corruption a stirring and rebelling of Lust prouoking to Euill For that languor it had beene enough to say I know that in mee that is in my flesh dwelleth no good thing verse ●8 but hee proceedeth and addeth verse 23. I see another law in my members warring against the Law of my minde and bringing me into captiuity vnto the Law of Sinne which is in my members Vnderstand we then that wee are all shapen in iniquity and in sinne hath our mother conceyued vs. Psal 51.5 For Adam sinning in person hath corrupted our whole nature so that together with our substance is mixed a matte● of corruption which in the framing and growing of our members groweth and is nourished by the naturall heate of our mothers a corruption in the body which in time will bring diseases and naturall death and a corruption cleauing to the soule which in time will bring foorth actuall sinnes and eternall death so that being conceyued and borne man wee are conceyued and borne sinnefull men Bern. meditat cap 2. initio according to that of S. Bernard Parentes ante fecerunt damnatum quam natum so are we all by Nature the children of wrath Eph. 2.3 This corruption is called The old man Rom. 6.6 and heere The Body of Death which wee must labour to mortifie crucifie and destroy for this without yeelding vnto is Originall sinne but with yeelding and delight groweth into Actuall sinne Hieron in cap. 5 Mathaei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hi●ron in cap. 1. Amos. Pri●ū peccatum est cogitasse quae mala sunt secundū cogitationibus adquicuisse peruersis tertius quod mente decreueris op re cōpless● quartū post peccatum non agere poenitentiam Saint Hierom distinguisheth betwixt Pathos and Propatheia passion and fore-passion Pathos is passion with consent Propatheia is a tickling of lust without consent both are sinnes though in seuerall degrees The same Father thus distinguisheth sinne The first sinne is to thinke euill things the second to rest vpon or yeeld to the euil thoughts the third to performe in deede what thou hast purposed in minde the fourth not to repent after thy sinne First therefore Saint Paul speakes of these motions as Inuoluntary without yeelding to them and against his mind as Saint Ambrose saith Nobis reluctantibus multa in nobis operatur peccatum Sinne worketh many things in vs while wee striue against it Secondly he cals it in plaine termes Sinne yea it is obserued by Chemnicius a worthy iudicious Diuine that in the 6. Chapter he calls it fiue times sin Chemnic'j examen part 1. de relliq pec orig pag. 224. Editionis 1590. in 8. Aug. cōtra Iulianū lib. 5. cap. 3 Tolet in ep ad Rom. cap. 7 8. Bellarm. de amiss grat stat pecc lib. 5. cap. 10. in this 7. Chapter 6. times in the 8. thrice And Saint Augustine grounding on this place calles it plainely Sinne Coucupiscentia carnis aduersus quam bonus concupiscit Spiritus peccatum est poena peccati causa peccati The lust of the flesh against which the good Spirit lusteth is both sinne and the punishment of sinne and the cause of sinne Well may I then wonder at the Iesuites Cardinall Tolet Bellarmine and others that will needes confute both Saint Paules Greeke and Saint Augustines Latine and say they speake both vnproperly calling that Peccatum which is but fomes peccati the matter and tinder of sinne where Tolet yet confesseth plainely two thinges First that it is not onely Saint Austens word but his perpetuall doctrine and Secondly that the Papists now wholly depart from it Doctrina est frequentissima in Augustino Tolet.