Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	church_n	holy_a	word_n	6,560	5	4.2187	3	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

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