Selected quad for the lemma: sin_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	believe_v	faith_n	unbelief_n	3,235	5	10.7449	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01987	The aunswer of Iohn Gough preacher, to Maister Fecknams obiections against his sermon, lately preached in the Tower of London. 15. Ianurie. 1570.	Gough, John, fl. 1561-1570.	1570 (1570)	STC 12131; ESTC S118696	21,473	49

and to do good workes For I contende not about that but thys onely I stedfastlye affyrme that onely Fayth by it selfe hath saued hym S. Ierom agayne ad Roma 4. sayth Conuertētem impium per solam fidem iustificat Deus non opera bona que non habuit i. God iustifieth the sinner that repenteth by onely fayth not by hys good works which he had not The said Hierom in the same place sayth further Vt omnes qui ex gentibus credunt filij sunt Abrahe dum et illis sola fides ad iustitiam reputatur That is As all they which among the Gentyles do beleue are the sonnes of Abraham whylest vnto them also onely faith is reckened for righteousnes Ambrose vpon 1. Cor. 1. saith Hoc constitutum est a Deo vt qui credit in Christum saluus sit sine opere sola fide gratis accipiens remissionem peccatorum That is Thys is ordayned of God that he which beleueth in Christ should be saued wythout workes by onely faith frely receiuing remission of sinnes Bernard in his .22 sermon vpon the Cantic saith thus Quamobrem quisquis ꝓ c. Wherfore whosoeuer inwardly greued for hys syn doth hunger and thirst for righteousnes let him beleue in thee which iustifiest the vngodlye and being iustified by onelye fayth hee shall haue peace with God. I will therfore conclude with S. Paul and Barnard thus Roma 3. Nunc vere absque c. But now the righteousnes of God is made manifest wythout the law whilest it is allowed by the wytnes of the law and the Prophetes Barnar ser. 5. in vigil Nat. a Dom. saith thus Nam sibi quidem ipsi fidere non fidei c. For truly for one to trust in him selfe is not of faith but of vnbeliefe Neither is it confidence for a man to put his trust in his own selfe but diffidence and mistrust rather But he is faithfull which neither trusteth to him selfe nor hopeth in him selfe esteming him selfe as the vessel of perdition but so loosing his owne selfe that hee maye keepe it vnto life euerlasting Thus I hope M. Fecknam if you be not wilful I haue sufficiētly proued by the scriptures and Fathers that we are iustified by faith onely contrary to your assertion ¶ M. Fecknams .4 and last article 4 That euery sinne is not mortall That euery sinne is mortall M. Fecknā in that it is sinne is euident by the words of God himselfe who can best iudge of thys matter in the .18 of Ezechiel saying thus Anima que peccauerit ipsa morietur The soule that sinneth shal die Here is no exception or difference made of sin but any sin in that it is sinne is deadly And S. Paul sayth Rom. 6. For the rewarde of sinne is death Here also you sée that S. Paul maketh no difference of sinne but that Mors death is the reward of sinne generally without exception And S. Iohn saith Iohn 3. Euery one that cōmitteth sinne the same also committeth iniquitie and sinne is iniquitie Here also you sée that S. Iohn saith making no difference of sin but that syn in that it is syn it is iniquitie without exception But peraduenture he was not so well learned as you M. Fecknam he was not acquainted with your Popish schoole Doctrine for they be so déepe in their diuinitie that they dare corred the holy Ghost and say that S. Paul in defining of faith in the .11 to the Hebrewes hath not don it Satis Magistraliter not Doctorlike inough or not Clarkly And so I thinke you wil not sticke to say that S. Iohn here speaking of sin generally hath not done the same Satis Magistraliter Well we will hold our selues M. Eecknam contented with S. Iohns difinition of syn and thinke more of him thē of the best Doctor that euer was in the Popes scoles And because you make it so light a matter and so small a syn of our thoughtes as of little prety synnes and as it were not worthy the speaking of yet our Maister Christ in the .15 of Mathew telleth vs otherwise when he sayth Nam ex corde exeunt cogitationes male cedes adulteria c. i. For out of the hart procede euil thoughtes murthers adulteries c. And then hee concludeth Haec sunt que impurant hominem These things defile a man And you are not ignorant that our Maister teacheth vs also in the .5 of the same Euangelist that whosoeuer beholdeth another mans wife to lust after her hath already committed adulterye with her in hys hart And S. Iohn following his Master like a good scoller teacheth no lesse whē he sayth 1. Iohn 3. thus Omnis qui odit fratrem suum homicida est Whosoeuer hateth hys brother is a murtherer So is it euident by the sacred scriptures that all sinnes wythout exception according to my doctrine are mortall or deadly Now M. Fecknam let vs a litle while sée what the Fathers also say to this matter Ciprian Serm. De Ieium saith thus Fuerunt et ante Christum viri insignes c. There wer also before Christ worthy men both Prophetes and Priestes but yet conceiued and borne in syn Neither wer they free from original nor from actuall syn And there was found in thē all either ignoraunce or insufficiencie in which they going astray haue sinned and haue neded the mercy of god By the which being taught and in structed haue geuen thankes to God and haue cōfessed them selues to haue lacked mutch of the full measure of righteousnes trusting in God haue not presumed to ascribe vnto them selues any soliditie or righteousnes of their own Lactantius also De vero cultu lib. 6. Ca. 13. saith Nemo esse sine delicto potest c. No man can be without syn so long as he is laden with the garment of the flesh The weakenes whereof is three maner of waies brought in thraldome and subiection of syn to wyt by deedes by thoughtes and by wordes Hierome likewise Episto ad Algasiam saith thus Affectus et perturbationes c. We may so long as we dwell in the tabernacle of this body and are compassed about with frayle flesh measurably rule our affections and passions but cut them of quite we cannot by any meanes Augustin De ꝑfect iust lib. saith Querendum est si natura hominis bona est et ● It is to bee demaunded if the nature of man be good which none dare be so bold to deny but Mauicheus and Marcion How then is it good if it be not possible for it to be without euill For that all syn is euyll who doubteth We aunswer both that the nature of man is good c. Sée the place I wyl therefore conclude with Barnard Gregory thus Bernard writing De donis spirit sancti ca. 2. sayth Vnde beatus Gregorius ait Qui virtutes sine humilitate congregat est quasi qui in ventū puluerem portat Sicut enim puluis venti validi flatu dispergitur Sic

omne bonū sine humilitate inanis vento glorie rapitur Multo etiā melius est peccatorem esse humilem quam iustū arrogantem Quod a domino euidenter ostenditur vt Publicanus Phariseus in exemplū adducuntur Sicut quidem sapiens ait Melior est in malis factis humilis confessio quā in bonis factis superba gloriatio That is Wherupon S. Gregory saith He that gathereth vertues together without humilitie is as one that beareth dust into the wynde For like as dust with a mighty blast of winde is scattered abroade so euery good thing without humilitie is with the winde of vaine glory disperced a sunder And also it is much better to be an humble sinner then to be a righteous man and arrogant Whych thyng is plainly set forth by the Lord as the Publican and the Pharisey are brought in for example As a certain wiseman saith better is in wicked deedes an hūble confession thē in good dedes a proud bosting But M. Fecknam I meane not yet to let this matter so passe but let vs return again You say that there is veniall syn and deadly syn And we say that all syn in that it is sin it is deadly and yet we say againe that there is not any one syn but that the same is both deadly and veniall Deadlye if the offender repent not veniall if the same be vnfainedly repented and by mercy craued at the hands of God in the blood of christ For the same God that said in Ezech. 18. Anima que peccauerit ipsa morietur The soule that sinneth shall dye saith also in the same chap. And whē the wicked man turneth away from his wickednes that he hath done and doth the thing which is equall and ryght he shall saue hys soule alyue Here you sée M. Fecknam lyke as all syn in that it is syn is deadly so again all syn in that it is vnfaynedlye repented c. is also veniall For although Christ sayth Mark. 8. Whosoeuer therefore shal be ashamed of me my wordes in this adulterous and sinfull generation of hym also shall the sonne of man be ashamed Yet our Maister Christ forgaue Peter that fact afterward because Exiuit et fleuit amare he went out and wept bitterly Again on the other side we ar not so blockish M. Fecknam to teach that euery thought is syn but euery euill thought that ryseth in the hart of man and is not resisted but with delight followed although it be not accomplished in act the same is deadly and damnable if it be not repented Math. 5. and 1. Iohn 3. And hereto agréeeth also these fathers with others Hieron ad Demetriadem de virginit writeth thus Distinguendum est autem inter istas cogitationes quibus voluntas fauet But there must a difference be put betwene these thoughtes which our will fauoreth and with loue embraceth And those cogitacions which after the maner of a dark shadow are wont to passe ouer the mynde and but euen onely in passing ouer to shew them selues which the Greekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is of bare or naked forme or shadowyng of anye thing or at the least betwene those which come into the mynde with a certaine detestation strongly striueth and resisteth For the losse of the which as it sorroweth so it doth reioyce that they are driuen out In those truly which shewe them selues softly to the mynde and do declare them as it were fleing away there is neither syn at all nor yet battell But in these with the whych for a space the soule striueth against the which our wyl resisteth there is an equal fight For either we consent and are ouercome or els we withstand and doe ouercome and in battell get the victory Augustine also Contra Pelag. lib. 3. cap. 2. saith Quidam ergo filij huius seculi sunt c Some therefore are the children of this world and yet are not the children of the deuil For albeit the deuill is the author and chiefe worker of all syns yet all syns do not make men the children of the deuill For the children of God do syn also for if they say they haue no synne they deceyue them selues and there is no truth in them But by that meanes they syn by the which they are as yet the children of this world But in that respect that they are the children of God they synne not at all For euery one that is borne of God synneth not But vnbeliefe maketh the child of the deuil which syn is called their own As though it were alone if it be not expressed what maner of syn it is Thus you sée M. Fecknam our doctrine to agrée with the sacred scriptures and Fathers Although it hath pleased you in thys your aunswer to lyken vs to certaine of the old hereticks as to the Iouinians Maniches Valentinians and to Vigilantius and sutch other But this is your common practise to cry out Heretickes heresies c. whilest in the meane season you your selues being the very Heretickes and mayntainers of heresies may the better escape Much lyke vnto a false and subtile théefe who being pursued for his theft and running away himself cryeth Stop théefe that whilest the pursuers are looking for the théefe hymselfe being the very théefe might thereby the rather escape awaye So haue I now M. Fecknam aunswered your Obiections and dout not but hereby to haue sufficiently satisfied those whose delyght is not in contention and whose stryfe is rather for the truth then for vayne glory But amongst other thinges in my Sermon M. Fecknam hauing by meanes of Peters woordes to do with the liuing God I found your dead bready God in your Sacrament of the Aultar but thereof you speake neuer a worde which maketh me to thinke that you lyke not your quarel therin and so yelde to the truth and therefore geue it ouer in the playne fielde or by your taciturnitie consent and yelde to the truth according to the old prouerb Qui tacet consentire videtur He séemeth to consent that which is obiected if that he holde his peace And know ye also that in that ye cannot away wyth the name of the lyuing God but accompt those wordes to be the token of an heretick whosoeuer accustomably pronounceth them that hereby the plage which God threatned to the stifnecked and Idolatrous Iewes is also come vpon you Papists prophecied by Ieremy in the .44 cha thus Ecce ego iuraui in nomine meo magno ait dominus quia nequaquam vltra vocabitur nomen meum ex ore omnis viri Iudei dicentis viuit dominus deus c. i. Behold I haue sworne by my great name sayth the Lord that my name shall not bée rehearsed through anye mās mouth of Iuda saying the Lord liueth And now least you shoulde thynke that I were infected with the heresie of frée wyll with you if I should hold my peace and kepe silence and which to deny