Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	mortal_a	sin_n	venial_a	6,152	5	13.8485	5	false

Text snippets containing the quad

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

ibid. à qua tamen pro nunc recedimus These are they that so magnifie the Fathers in shew but reiect them in deed both for Interpretations and Dogmata for the sence of places and points of Doctrine These Children will teach their Fathers to speake These Schoolemen will set Christ and his Apostles to Schoole surely these new Iesuites Decet vbique vt sermones nostros scripturis Sanctorū Petrum verbis attemperemus saith Vega les both in speaking and doing are farre vnlike the olde Christians But let vs learne to speake of that great Father Saint Augustine and of his great Father Saint Paul rather then of Tolet or Bellarmine or any other Cardinall or Iesuit 3 Yet further Saint Paul calles it not onely Sin but Deadly sinne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stipendiū peccati mors P●o. 6. vers vlt. the Body of Death as hee speakes elsewhere generally of all sinne without distinction The wages of sinne is death All sinnes with him are mortall he knew not these veniall triuiall peccadilia little trifling sinnes not worthy to be called sinnes which Papists so mince and make nothing of but euen for these the least of all other he cryeth out as at deadly wounds of his soule O wretched man that I am who shall deliuer me from this body of Death The distinction which the Romanists now teach neyther Paul knew nor the z See D. Field of the Church Booke 3. chap. 7. D. Norton Church many ages after neyther are themselues yet agreede vpon it a As they are cited by Azor. Instit moral part 1. lib. 4. cap. 8. § dicendum Vega the Iesuite and with him Durandus and Catetanus thinke all sinne to be against the Law b Bellarmin de amissione gratiae l●b 1. cap. 11. verbis vlt. passim in eo libro vbi Azorius haec habet Non sunt peccata venial●● proprie contra legē neque perfecte simpliciterque peccat● Bellarmine beates them down and teacheth that mortall sinne is against the Law and Veniall sinne only besides the law c Azorius ibid. Azorius beateth him downe and sayth Veniall is also against the Law And d Greg. de Val. De differentia veteris novae legis part 2 c. 2. § Denique ne intelligi quidē peccatū potest quod non sit legis alicuius transgressio Valentianus confesseth that no man can conceiue of sinne but as a transgression of the Law Here is Iesuite against Iesuite like Cadmus his serpentine teeth euer as they spring vp one brother beates downe another e Ovid. Metamorph lib 3. fab 1. The truth is All sinne legally considered is mortall but Evangelically is veniall except the sinne against the Holy Ghost By his owne merit mortall by Christs mercy veniall Mortall is the naturall fleshly vnregenerate man for hee that beleeueth not is condemned already Iohn 3.18 For f Magist sent lib. 2 dist 25. g. non potest non peccare etiam damnabiliter hee can not but sinne damnably But Veniall to the Regenerate though still sinne Rom. 8.1 There is no condemnation to those that are in Christ Iesus Quibus saith Austen remissus est reatus culpae peccati quamuis maneat actus g Aug Contra duas ep Pelagiani lib 1. cap 13. D. Morton Appeal lib 5. ca 22. sectiō 4. D. White Digress 38. D. Morton appeal lib 5 cap 11 sect 5 The distinction is not in the sinne but in the couenants and in the persons for in the Regenerate and by the Couenant of Grace it dissolueth not the league and loue betwixt God and Man and so is Veniall in others also is mortall and so is all sinne in all men by his owne nature In which regard S. Paul cals the least sinne here the body of Death And yet wee make not all sins equall as the Stoiks among the Philosophers and the Iouinians among the Heretikes Happily they may be h aeque peccata equally sinnes by their forme as breaches of the law and deseruing wrath though not i aequalia peccata equall sinnes in their matter as if all were hainous alike To be angry with thy brother without cause is a sin formally to reuile him Matth 5 22 a worse sin to kill him worst of all but the least deserueth iudgement that is death sayth k Maldonatus Iesuita Comment in Matt 5 21 22 Maldonate So among the Iewes were foure capitall punishments strangling heading stoning and burning Maldonat ibid in vers 22 in fine all deathes yet different in grieuousnesse and shame arguing the sinnes so punished to be all deadly and yet vnequall in the hainousnesse The Conclusion is euen for these sinnes the least of al other The irregular motions of corrupt nature euen without consent Saint Paule cryes out as at deadly sinnes O wretched man that I am who shall deliuer me from this body of Death Vse 1 The consideration of this may first humble vs greatly If it humbled Abraham much to remember that hee was but dust and ashes l Gen 18 27 much more should it humble vs to know that wee are much worse lumps of sinne and corruption A grieuous thing for good Iob m Iob. 2.7.8 to be all ouerrunne with filthy ouzing sores and vlcers to sit scraping them with a potshard vpon the ashes Greg. Morals vpon Iob. sterquilinium super sterquilinio sitting like one dunghill vpon another no better then a liuing and a walking dunghill but we are much worse in respect of sin in our whole nature all corrupt leprous lazers like a cloth defiled with menstrous bloud which corruption if it breake not out into monstrous sins as it doth in many yet the being of it in vs should much abash vs and cause vs to walke before the Lord in feare and trembling As wee carry in our bodyes the seedes of mortality and the matter of all diseases tending to dissolution or the first death so in our soules and whole nature the seedes and matter of destruction or the second death and as our diseases grieue and humble vs so much more should our sinfull corruption as the first death terrifies so much more should the second affright vs. Vse 2 This should also make vs carefull and heedful to watch ouer and keepe down our inbred corruptions that they breake not out into actuall sinne by getting consent gaining delight and so comming to raigne in vs As when wee feele the pricking of an olde disease we are wary of our dyet of cold heat surfetting intemperancy or any thing that may increase it A hard matter it is to deny our selues to mortifie our flattring lusts to be at continuall warre with our owne pleasing nature but so we must be if wee will be Christians And the more familiar and pleasing this enemy is that was borne and bred and brought vp with vs and the fayrer her pretences tickling our eares to fauour

to helpe thee that they were not sufficient to saue themselues their workes still needing Gods mercy to forgiue and still sauouring of some imperfections of right and infection of sinne Saint Paul here disableth himselfe and Rom. 3.19.23 concludeth all men within sinne that God might haue mercy vpon all It is a fine Dreame of the Papists that the superaboundant merits and sufferings of holy men more then needed for themselues are to be dispensed and disposed of by the great husband of the Church the Pope and imputed to other men that will giue well for them whereupon is grounded that Great trading of Pardons wherby the merites of Saintes are often solde but neuer deliuered to men that need and these merits are called the Treasures of the Church and so they are indeed as our excellēt King noteth in his Preface to Christian Princes for they bring great treasures to the Popes coffers I can but wonder that waking men will be deluded by such dreames Vse 4 4 Beare charitable conceites of those that are ouertaken with sinne that haue made a good profession and yet sometimes are foiled as Lot Noah Dauid Peter as sometimes a word may escape euen a wiseman which he wisheth were vnspoken so somtimes sin may escape a wary man which he is sorry for surely temptations are so great and our natural power so little that without Gods grace continually supporting vs we cannot stand but should doubtlesse often fall into many sins Prayse we God for giuing such measure of grace vnto frayle men and feare wee him for withdrawing it sometimes to let them see theyr weakenesse pitty them and pray for them vse Saint Paules counsell Gal. 6.1 If any fall by occasion into any fault you that are spirituall restore such a one with the Spirit of Meekenesse considering thy selfe least thou also be tempted Vse 2 Lastly hunger thirst and long for that time when all imperfection shall cease and be abolished when this corruptible shall put on incorruption and this mortall shall put on immortality this Naturall body shall become spirituall and this body of death shall bee done away when we shall dwell in the Lande of promise without these Cananites prickes goades in our sides and thornes in our eyes and when wee shall not cry out O wretched men who shall deliuer vs but ioyfully sing O happy men that are so graciously deliuered from this body of death So much for the second point the thirde followeth Doc. 3 The Regenerate doe see and feele their sinnes more then other men So it appeares S. Paul did when so feelingly and mouingly he spake of this Law in his members rebelling and so passionately cryed out O Wretched mā that I am Reason I Surely the Regenerate haue lesse sins then other but they see them more for seeing The reason is twofold First their true iudging what sinne is 2. Their due and vnpartiall looking into themselues for they are alwayes reading on 2 Bookes the Booke of Gods Law teaching what they should doe and the booke of their owne conscience registring what they doe They attend hearken to the Law of God and by it frame theyr iudgement of sinne not like vaine men iudging only that good that agrees to their corrupt and mishapen reason that only evill that dislikes theyr fancy and so make themselues Iudges of the law Iam. 4.11 but humbly reforming their iudgements and by the Dictates of the Law which is the perfect rule of righteousnesse they come to the true knowledge of sinne as Saint Paul sayeth here I had not knowne that Concupiscence was sinne but that the Law sayth Thou shalt not lust Rom. 7.7 So they haue Lumen internum externum Externall of the Word which is a light and a lantherne Internal of the Spirit which enlightneth the eyes of their vnderstanding Psal 119.105 Ioh. 16.13 and leades them into all Truth And by this Spirit also their selfe-loue is diminished and swalowed vp in their loue of God so that they looke into themselues more vnpartially as a man therefore walking in darkenesse or neuer looking vpon himselfe sees no spots durt deformities vpon him but thinks all is well but comming to the light and viewing himselfe well hee sees many things vnthought of before and is much abashed so it is with the Naturall man he perceyueth nothing but thinks all is well for he walks in darkenesse and wanteth light or list to looke into himselfe but the Regenerate man spyes all and whatsoeuer he findes comparing it with the Rule he iudgeth rightly of it The Spirituall man discerneth all things 1. Cor. 2.15 Reason 2 Againe as he hath light beyond that of Nature to see for Feeling so hee hath life and quicknesse of the Spirite to feele the skinne of his conscience is tender and easily offended which in others is hard and brawny and hath lost his feeling And therefore whereas others at horrible abominable and odious sins are nothing moved as being dead in sin 1. Tim. 4.2 their consciences feared and past feeling S. Paul at the smallest sins that can be felt euen at the first motions of sinne which stirre within him is offended and grieued and cryeth out as at deadly wounds of his soule O wretched man that I am c. Vse 1 Here is a Comfort for Gods children That wheras some count it a heauy case for a man to see and feele his sinnes to haue grieuous pangs for them and thinke it neere vnto despayre and reprobation Let them know that to be sensible of a mans sins is a signe of Grace Regeneration and of a tender conscience that he hath light to see and life to feele that which by Nature he could neyther see nor feele such a heart is now prepared for comfort Vse 2 And here is a corsiue for wicked men past feeling their state is wofull for it argueth that they haue not attended to the law of God to come by the true knowledge of sinne or haue not vsed to turn their eyes to looke into themselues Happily they haue oft looked on other mens Dyals but neuer marked how the clocke strikes in their owne bosome wildly passing on and thinking all well or grosly iudging of sinne by their owne corrupt reason and so blind to see and sencelesse to feele theyr owne euils and therfore know not what neede they haue of Christ and consequently neuer seeke after him This sencelesnesse is a signe of no regeneration no-inhabiting of Gods Spirit no life or light of grace which is the fore-runner of glory and happinesse That wound sayth S. Austen is not best to be liked that feeles least paine for that may proceed of dead flesh within it but rather that which is quick of sence and feeleth the least touch so for the soule for corruption is not felt by corruption but by grace and the more grace a man hath the tenderer is his conscience and the more