Selected quad for the lemma: sin_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	mortal_a	nature_n	venial_a	6,243	5	12.3225	5	true

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

our selues to please our desires The great Enchauntresse of the world to satisfie our owne lusts the more it is to be suspected the more dangerous to be accounted and the more carefull and heedfull we must bee to keepe it vnder that it get no power ouer vs. But of this more hereafter The second point is Doc. 2 II This sinne remayneth in the Regenerate For here Saint Paul speakes in his owne person Valent de Missa contra Herbrandum Tolet Comment in Rom 7 22 As if Paul spake in his owne person by a figure onely O wretched man that I AM who shall deliuer ME But Gregorius de Valentia a famous Iesuite and Cardinall Tolet and many other of their fellowes though not all vnderstand all this Combat to be described in the person of a man vnregenerate still vnder the Law not vnder Grace and to be betwixt Reason and Appetite or Sensuality like that of the Poet Video meliora proboque Deteriora sequor Indeed Saint Augustine in his younger yeares took it and taught it so Tolet ibid annot 22 but when his diligence was more awaked to search and his iudgement ripened to discerne by his often conflicts with the Heretikes of his time hee retracted that opinion and interpretation and afterward expounded the whole discourse of this Combat as spoken properly in the person of S. Paul Aug contra duas Epistolas Pelagiani lib 1 cap 10 Vim mihi fec●iunt illa verba Condelector legi Dei secundum intetiorē hominē Aug. li. 6. contra Pelagianū cap 11. Ego cū aliter intellexcram vel potius non intellexerā sed postea melioribus intelligentioribus cessi vel potius ipsi quod fatendū est veritati vt viderem in illis Apostoli vocibus gemiū esse Sanctorum cōtra carnales concupiscentias dimicantiū Sic Intellexit Hilarius Gregorius Ambrosius caeteri ecclesiae Sanctj notique Doctores c. Aug. lib. 2. Retract cap. 1. lib. de praedest sanctorū cap. 4. lib. cōtra ep Pelag cap. 10. cap 11 lib. 6. contra Iulianum Pelag cap 11 Tolet in Ro 7. annot 10. Tolet tractat secūdo in loca quaedam epist ad Rom cap 7 Vora inquit etiam est doctrina qua homo iustus in hoc seculo nō valet bonū sacere absque pugna carnis vellet bonū sine cōtradictione operari at non valet in hoc mortali cotpore donec per gratiam resurrectionis liberetur omnino Radix peccati evellatur Aug lib 1. cont 2. epist Pelag cap 13. a man excellently regenerate yet natural corruption remayning in him not wholly abolished mouing and drawing him one way and the spirite of God another way To which sence Saint Augustine was induced by two Arguments one from the substance of the Text rhe other from the consent of the Fathers before him In the Text these words sayeth hee enforced me vers 22. I delight in the Law of God according to tho inner man which cannot agree to any but the Regenerate as also those words the last ver Then I my selfe in my mind serue the Law of God and those To will is present with me for the vnregenerate hath no such will And for the consent of former Fathers he sayth Heretofore I vnderstood this combat otherwise or rather I vnderstood it not but afterwards I yeelded to better and more intelligent Diuines or rather as I must confesse to the truth it selfe that I might see in these words of the Apostle The Groues of Gods Saints striuing against fleshly lusts Thus haue Hilary Gregory Ambrose vnderstood the place and other holy and famous Doctors of the Church c. And this was afterward Saint Austens perpetual and constant interpretation of this text as may appeare by fiue seuerall places ìn his later workes where he had occasion to speake of it But though these Iesuites reiect Saint Augustine and all the vniforme consent of Doctors and Fathers by him alleadged and take vp strangely an Interpretation by him retracted such is often their following of the Fathers yet they graunt the point I speake of that Concupiscence still remayneth in the Regenerate though they are loath to call it sinne as Saint Paul doth here and that the Regenerate must labour to represse it by the Spirit as much as may be This doctrine is true also saith Tolet that a iust man cannot in this world doe good without the fight of his flesh and hee would doe good without contradiction but in this mortall body he cannot vntill by the grace of the Resurrection he bee freed and the root of sin wholly plucked out For this was the perpetual doctrine of the ancient Church Augustine interpreting the first wordes of Rom. 8. teacheth that lusts rebelling against the law of the mind are Originall sin which in the vnregenerate is damnable but in the regenerate a Rationē culpae non habēt quia remissus est reatus culpae peccata quamvis maneat actus are not accounted sins because the guilt of the fault and sinne is forgiuin though the act remayne And S. Gregory interpreting this place of S. Paul of the regenerate man sayth The most perfect men grieue at the simple motions of the flesh sustained against their wils and that sinne inhabiting in them moues them against themselues And if any other Fathers count it not sin theyr meaning is that which S. Austen expresseth Remissus est reatus culpae quamuis maneat actus It is not imputed as sin to the person though it remaine in the nature the guilt being remitted to the regenerate by the indulgence of God Gregor lib 5. in lib 1. Reg cap 1. Quid est quod deplorat legem inesse mēbris legi mentis repugnantem si extinctis alijs alij in fugam versi sunt nisi quia perfecti viri hoc ipsum quod simplices motus carnis contra voluntatem sustinent vehementer dolent vellent quippe sic manere in carne vt contra mentis voluntatem de carne nulla sustinerent quod quidē quia impossibile est praemisit dicens velle adjacet mihi posse non inuenio non enim quod volo bonum hoc ago sed quod odi malū illud facio quasi dicat vellem esse in carne non ea perfectione qua perfectus in carne perfectus est sed sicut Angeli Dej in Coelo sed hoc posse non invenio quia quamdiu mors peccati absorpta in futura resurrectione non fuerit illud quod in me peccatum inhabitat mouet me contra me Fran. White Obser 2. Sect 2. Augustine vt supra The Reasons why God loueth these irregular motions stil in the Regenerate we may learne out of the Fathers also 1 For our spirituall exercise of our Faith Patience Reason 1 Watchfulnesse Inuocation to humble vs to make vs know our selues Ambros Apopologia David cap. 2 in fine See Greg. Moral Lib. 33. ca. 11