Selected quad for the lemma: sin_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	death_n	law_n	wage_n	5,587	5	10.7161	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13812	An ansvvere to certein assertions of M. Fecknam, sometime abbot of Westminster which he made of late against a godly sermon of M. Iohn Goughes, preached in the Tower the xv. of Ianuarie. 1570. Seen and allowed.	Tomson, Laurence, 1539-1608.; Feckenham, John de, 1518?-1585, attributed name.; Gough, John, fl. 1561-1570, attributed name.	1570 (1570)	STC 24113; ESTC S113017	63,134	174

flesh Fecknam 2 That the holy Angels and Saincts of heauen may heare our prayers Salomon Ecclesiastes .ix. vers v. and .vj. For the lyuing know that they shal die but the dead know nothing at al neither haue they any more a rewarde for their remembrance is forgotten Also their loue and their hatred and their enuie is nowe perished and they haue no more portion for euer in all that is done vnder the sunne Fecknam 3 That onely fayth doth not iustifie S. Paule Rom. iij. vers xxviij and .xxx. Therefore we conclude that a man is iustified by faythe without the workes of the law For it is one God who shall iustifie circumcision of faith and vncircumcision through faith Fecknam 4 That euery sin is not mortall S. Iohn j. Ep. iij. vers iiij Whosoeuer committeth sinne transgresseth also the law for sin is the trāsgression of the law S. Paule Rom. vj. vers xxiij For the wages of sinne is death ▪ but the gift of God is eternall lyfe through Iesus Christ our Lord. To the right worshipfull Sir Frauncis Iobson Knight Liuetenaunt of the Tour Sir Henry Neuel knight and M. Pellam Lieuetenaunt of the Ordinaunce THere was deliuered vnto me vpon the .4 of March .1570 by a frend of mine a little pamflet written by M. Fecknam somtime Abbot of Westminster which he exhibited vnto your worshippes vppon demaund by you made of his liking of a godly Sermon preached by M. Goughe in the Toure the .15 of Ianuarie .1570 Which when I had red ouer I maruayled not a little bothe at the weakenesse of hys cauilling Obiections he vseth against suche godly poincts of Doctrine as he laboreth by forsing of Scriptures and Doctors to his purpose to ouerthrow and also at his boldnesse in offering the same vnto you For I thought vntill I had perused it that in so little a treatise so great ignorance of Scriptures of Doctors of the common Arte of Logicke which boyes after one or two yeares being in the vniuersities are not ignoraunt in could not haue ben foūd in him who carieth so great a name and countenaunce of learning Or at the least if his ignorance had bene such as by this I vnderstand it in dede to be that he coulde by politique silence haue concealed it and not by wryting to your worshippes men I doubte not but of perfecte knowledge and sound iudgement in al poynts of true religion reuealed both it and the weakenesse of their common cause which so fain he would support How be it for this latter in his Preamble he pretendeth some cause as the auoyding with your worships the opinion of obstinacie self wilfulnesse want of iust matter to mislike in the foresayd Sermon c and this in deede is but a bare pretence For the bitternesse of his stile and smothe scoffes which he vseth too oftē in so short a discourse vpon .iiij. point● sheweth he rather by these cauils sought to rid his stomake of a litle choler than any thing else or to abuse and seduce your worships as men altogether ignorant in these questions But yet I will thinke the best as the rule of charitie teacheth me and conceiue hope of his conuersion for which also I pray with my whole harte And in case he blame me as not iudging rightly of this his writing being therunto requested by you let him waigh wel his owne last words in his preface vnto you say plainly whether a simple plain meaning may be gathered of them they be these More seking to satisfie your request and demaūd than to minister any occasiō of further argument What meaneth he hereby Is he rather moued with satisfying your request thā the cause it self he standeth in which he wold make appeare to the world to be the truth Or if the truth of his .iiij. assertions did more moue him than your requestes why feareth he least by his wryting occasion of further argument touching these questions be ministred If he know that he hath héere by good argument mainteyned a good cause then is there no cause why he should feare further debating but he ought like a good minister and teacher stand and offer him self ready prepared to the defence thereof yea though it were with daunger and losse of his lyfe But yf he bée guiltie in his owne conscience of the naughtinesse of the cause and his owne weake proues why doth he so much abuse your worships with a shew of confutation of the truth What iust causes and true occasions haue lead him to reprehend so godly points of doctrine taught by M. Gough I referre to the iudgement of any indifferent and learned Reader I haue vsed as much breuitie as I could in aunswering his arguments that the reading therof might not bée tediouse to you And last of all I thought good in mine own behalfe lest some might thinke amisse of me for mainteyning the quarrell made agaynst an other man as one desirous of contention vayne glorie c. to proteste vnto your worshippes that the earnest request of my very friend who knew me to haue a little spare time and M. Gough too be otherwise more profitably occupied forced me to say somwhat in way of an aunswere to M. Fecknam that I speake nothing of the truth of the common cause of religiō which of it self ought to moue any man zelous in Gods religion to take pen in hand agaynst any that shall séeke to impugn the same Thus much I thought good to let you vnderstand of the occasion of my dealing herein and partly also for a péece of an aunswere to such talke as M. Fecknam in his preface directeth specially too your worships The Lord Iesus confirme you in all truth daily encreasing his knowledge and all other good giftes in you Amen 1 That it is not impossible to keepe Gods commaundements BEfore I come to your proues allegations I must say a word or two of your coloured art and goodly shew you make in your first proposition It is the fashion of Rhetoricians as you know especially when their cause is not all of the best therfore misdoute the euent of their action so to behaue them selues in their Exordium that they may at the least purchase thus much that they may be heard some by one meanes some by an other the worst is not by procuring an euill suspicion too his aduerse partie So is your dealing in this present case to be better heard peraduenture or to make your cause séeme to bée better you geue forth that in M. Goughes doctrine of the impossibilitie of kéeping Gods commaundementes he followeth the race of the Maniches and the Valentinians A gréeuous accusation yf it were true and worthy to cause his doctrine to bee reiected yf all that you speake were a Gospell But peraduenture you thought you hadde the sexton of Paules in hand when you presented this your writing to the worships of these in déede worshipfull godly gentlemen The matter is thus not

that bryngeth forth grapes he is a thistle that bryngeth forth figges and when the Lord commeth he shall cut downe this trée and cast it into the fire that shall neuer be put out But hée that hath a true fayth hath a these frutes they follow him as his handmaydes he serueth himselfe of them and serueth his léege Lorde with them he is baptized he is penitent he stādeth in awe he hopeth he loueth and all for the glorie of his Maister and yet not without his owne profit He deserueth nothing yet shall he haue great reward he meriteth not a myte yet shall he haue thousandes So standeth fayth amongest her damsels and yet she is singular She walketh with great companie and yet is she alone And this to your third question 4 That euerie sinne is not mortall MAister Goughe towardes the ende of his sermō did verie cōstantly affirme that euery sinne committed by a Christian man is deadly and mortall sinne and that no sinne is veniall no not an idle thought as light as men made of it Much like vnto the old heresie of Iouinian which to make all sinnes equall made euery sinne lykewise a deadly sinne Whome S. Augustine condemned more than a thousande yeares agoe as appeareth in his 6. Tom. de Haeres Haer. 82. How S. Augustine cōdemned Iouinian and wherefore it is manifest there in the place you recite and in his Epistles for making all sinnes equall in déed But not for saying that all sinnes deserue death and therefore are mortall That you can not finde in S. Augustine or any other There is great difference betwixte these twoo propositions Omnia peccata sunt aequalia and Omnia peccata sunt mortalia Al sinnes are equall and all sinnes are mortall For you can not conclude They are all mortall therefore they are all equall Although contrarie after a certayne manner it may be sayde they are all equall therefore they be mortall We saye that who soeuer is angrie with his brother without a cause shall be culpable of iudgement We saye to whoso sayeth foole to his brother shal be punished with hell fire We saye the lyke of murder we say the like of the sinne of Sodome and yet say we not that these offēces be a like that it is all one to saye foole to thy brother and all one to be a Sodomite a man-slayer an adulterer Although that the maiestie of God be offended in them all yet in some of them thou sinnest ageinst nature thou sinnest ageinst heauen and earth the sonne it selfe is ashamed to behold thy villanie and thou ashamed to shewe thy selfe in light in some thy sin is so horrible that if man do winke yet the earth will cry out for vengeāce For some Cities towns fieldes euen paradises for some the whole world hath bin destroyed as you reade with other god hath more mercifully dealt And shall we say that bicause the long patience and mercie of God doth giue vs time to repentance therfore these sinnes that wée cōmit deserue not punishment That bycause he soone pardoneth them to his therfore their reward is not death For so you and yours say veniale peccatum de sui natura est venia dignum veniall sinne of his nature is worthy pardon A sinne it is an erring wandring frō the will of God a deturning from his ways for so doth this worde Chot signifie and yet forsoothe he 〈◊〉 stand in his owne iustice with God and say vnto him I am worthy to be pardoned A wound which néedeth not to bée wrapped a sore ful of corruption that nedeth no emplaster a swelling that nedeth not to be mollified with oyle a sick mā which néedeth no Phisitiō wel we shal haue further occasiō to speak of these more at large hereafter We wil now come to your reasons you bring to confirme your doctrine Let vs conferre herewithall two sayings of the Scripture the one of S. Iohn which sayeth as well of himselfe and of euery iust man as of the sinner Si dixerimus c. If we say that we haue no sin we deceyue our selues and the truthe is not in vs meaning that the iustest man a lyue is not without sinne Nowe if this sinne be as M. Goughe teacheth deadly mortal and damnable sin whiche separateth the soule of man from God and condemneth it to hell fire let vs see how a mā may be called iust which dayly committeth such damnable sinne This place maketh more ageinst you than with you you wil not say I thinke that S. Iohn was one of the most grieuous sinners that he was an adulterer a dronkerd c. And yet was he a sinner as the iustest mā is yet sinned he .vij. tymes and lacked the glorie of god And of the same sinnes he spake in that sentence of the same spake he in the sentence before saying And the bloud of Christ his sonne clenseth vs from all our sinnes And in the sentence after If we acknowledge our sinnes he is faithfull and iust to forgiue vs our sinnes and to clense vs from all vnrighteousnesse He cōprehendeth him selfe in the number and sayeth clense vs from all forgiue vs all our sinnes Then belike the sinnes of S. Iohn had néede of it If they had néede why was it Was it not bicause that stipendium peccati mors est the wages of sinne is death But peraduēture he did not acknowledge these for any sinnes Then by your conclusion he had no sinne Take héede of that if you say so he wil answer you straight you are a lier But you can not sée how a man may be called iust which daily cōmitteth such deadly sinne You cā not sée how Dauid sayth Beati quorū remissae sunt iniquitates quorum ●ecta sunt peccata blessed are they whose iniquities are forgiuen and whose sinnes are couered And yet ne intres ●n iudicium cum seruo tuo Domine quia non iustificabitur in conspectu tuo omnis viuens enter not into iudgemēt with thy seruant O Lord for in thy sight shall none lyuing be iustified Dauid telleth you in an other place the iust man falleth but he riseth vp again He repenteth him self and flyeth to the mercy of God and he doth forgiue him After this you come againe to the place of Luke cōcerning Zacharie and Elizabeth touching which place bicause I haue answered it before I wil say nothing but besides I there alleaged both out of Glossa ordinaria Theophilact and Iustinꝰ Martyr I will now also refer you to Ierom aduersus Pelag. ad Chte where you shal sée whether any such thing be to be concluded or no take héede you be not a Pelagian in that poinct As for the contradiction you there speake of which foloweth of these two places conferred togither if M. Goughs exposition do stand there is none more thā foloweth of your words For as you say here after peraduenture against your will bicause Augustin enforseth you thither you

filthie in the sight of God as M. Gough dooth filthily terme thē Christ would neuer haue made for them such a glorious promis nor prouided for them such a crowne of glorie nor reserued for them his finall iudgement in the which iudgemēt not the fayth but the works of men shal be examined But M. Goughe doth cōtemptuously abuse the gifts of god the works that himself hath wrought in his chosen elect doth miserably cōfound the good works of idolaters with the good works of thē that be his faithful and elect people which works he so much estéemeth being done in faith for his sake as not to suffer a cup of cold water to go vnrewarded I muse therefore at the sutteltie of this opiniō or rather at the sensible absurditie of it faith only or sole faith to iustifie For if he meane by faith onely faith without penance faith without baptisme then his doctrine is ageinst the coūsell of Peter who answered the Iewes asking of the Apostles what they shold do to be saued saying Poenitentiā agite et baptizetur vnusquisque vestrū in nomine Iesu Christi in remissionē peccatorum vestrorū Do ye penance and let euery one of you be baptized in the name of Iesu Christ that your sins may be remitted If he mean by faith only faith without hope then he is ageinst the Apostle saying Spe enim salui facti sumus For by hope we are saued If he mean by faith only faith without feare then is he ageinst the saying of Iesus the sonne of Sirach Timor Domini expellit peccatū nā qui sine timore est non poterit iustificari The feare of God expelleth sinnes for he that is without feare can not be iustified if he meane by faith onely faith withoute charitie he is then contrarie to the minde of S. Paule him selfe which sheweth what kynd of fayth doth iustifie fides quae per dilectionem operatur that faythe whiche worketh by charitie that is not sole nor onely faythe Wherfore yf Master Goughe will buyld vppon this terme sole or onely and yet neuerthelesse meane by his sole and only fayth fayth with penance faith with Baptisme fayth with feare fayth with hope fayth with loue and charitie then I say that the same fayth can no more be sayd to be onely or alone than a King or Prince beyng in the middest of his Nobilitie may bee sayd to be there onely or alone 4 That euery sinne is not mortall MAster Gough towards the end of his sermon did very constantly affirme that euery sinne committed by a Christian man is a deadly and a mortall sin and that no sinne is veniall no not an ydle thought as light as men made of it much like vnto the old heresie of Iouinian which to make all sinnes equall made euery sinne likewise a deadly sinne whome S. Austen condemned more than a thousand yeare ago as appeareth in his .6 Tome de haeres Haeres 82. M. Fecknam Let vs confer herewithall two sayings of the scripture the one of S. Iohn which sayth as well of himselfe and of euery iust man as of a sinner Si dixerimus quoniam peccatum nō habemus ipsos nos seducimus veritas in nobis non est If we say that we haue no sinne we deceiue our selues and the truthe is not in vs Meaning that the iustest man a liue is not withoute sinne Now if this sinne be as M. Goughe teacheth deadly mortal and damnable sinne which separateth the soule of man from God and condemneth it to hell fire let vs sée how a man may be called iust which daily committeth such damnable sinne Nay let vs repeat againe that commēdation of iustice which S. Luke giueth to Zacharie and Elizabeth saying Erant autem iusti ambo ante Deum incedentes in omnibus mandatis et iustificationibus Domini sine quaer●la That is they were both iust before God walking in all the commaundements and iustifications of our Lorde without blame He giueth thrée speciall notes of their true and perfecte rightuousnesse the one that they were iust not in the sight of men but before God him selfe the second that they kept all the commandements which M. Gough saith is impossible to kéep the third that they were with out blame and therfore without mortal damnable sinne If M. Goughe neuerthelesse wil say that S. Iohn speaking of him selfe and of iust men ment by sinne a damnable sinne he must then of very force make betwéene him S. Luke the Euangelist a manifest contradiction for no mā that sinneth damnably is without blame kéepeth the commaundements and is iust in the sight of God. To this may be added the saying of S. Iames where he describeth concupiscence to make a sinne in vs besides mortall sin saying Cōcupiscentia cū conceperit parit peccatum peccatū verò cùm consummatū fuerit generat mortē that is Cōcupiscence when it hath conceiued bringeth forth sinne but sinne when it is finished begetteth death signifying hereby that sinne is then mortall and deadly when a man committeth it with full consent other circumstances For if a light passion or carnall thought stealeth vpon a man by soden delectation without consent the same is not a sinne which engendereth death but a venial sin To this place alludeth S. Austen where he speaketh of concupiscence that remayneth in those which be regenerate saying Ab illo rebellante si non letaliter sed venialiter tamen vincimur That is Of that sinne concupiscence rebelling agaynst vs we bée ouercommed although not deadly yet for al the venially It foloweth Et in his contrahimus vnde quotidie dicamus dimitte nobis debita nostra And in these veniall sins we gather by means wherof we may say daily forgiue vs Lord our trespasses Again in his boke de spirit lit he writeth thus of venial sinnes Sicut non impediunt à vita aeterna iustum quaedam peccata venialia sine quibus haec vita non ducitur sic ad salutē eternam nihil prosunt impio aliqua bona opera sine quibꝰ difficillimè vita cuiusque pessimi hominis inuenitur that is Like as some veniall sins do not let a iust man frō life euerlasting without the which this life is not lead so some good workes do nothing profit a wicked man vnto life euerlasting without the which the life of euery naughtie man is hardly found I might bring here for venial sinne one of Martine Luthers Assertions whom I am sure M. Goughe will rather worship than deny for the pure loues sake which he beareth to his religion but I will not presse him so far only this I wil say that Luther did hold there was a sinne which was not a mortall and damnable sinne For he maketh euery good worke of a Christen man to be a sinne Marie sayeth he a sinne that is veniall His article was Quod omne opus

must say for the least sin you can deuise forgiue vs our trespasses if you did trespasse him you were not without blame So you make a contradiction against your self for that you say a iust mā is without blame yet he must say forgiue me The truthe is as I said M. Fecknam there is no contradiction to say a mā sinneth damnably and therfore in consideration of his own doing worthy to be condemned yet being pardoned by the frée mercy of Christ he is without blame As the Apostle sayeth who can lay any thing to our charge not respecting that that we are but that that we receiue And so I trust I haue sufficiētly answeared you for that place To this may bee added the place of S. Iames where he describeth concupiscēce to make a sin in vs beside mortall sin saying Concupiscentia cùm conceperit c cōcupiscēce when it hath conceiued bringeth forth sinne but sinne whē it is finished begetteth death Signifying hereby that sinne is then mortall deadly when a man cōmitteth it with a ful consent other circūstāces For if a light passion or a carnall thought stealeth vpon a man by sodein delectation without consent the same is not a sinne which engendereth death but a veniall sinne S. Iames his purpose is not as you say to shew how cōcupiscence maketh a sinne besides mortal sinne neither cā you proue by this place that which you graunt that concupiscence is a sin although it be true S. Iames goeth not about here to shewe when sinne beginneth to be a sinne to be taken and estemed so before God But to shew when it commeth forth and whence it proceadeth that he might against the false surmises of others shewe that their sinne and tempting procedeth not from god His order is this The consummation of sinne procureth Death euerlasting sinne procedeth from vnordinate desires vnordinate desires from concupiscence Therefore in that that men are condemned for their sinnes they receiue but the frute which they brought forth thē selues and therefore can they not cast any fault on god Can you now thē proue by this place that either concupiscence is a sinne which I deny not eyther that it is not a mortall sinne Out of thys place I gather that my condemnation is of my self I canne not gather that Concupiscence is a Sinne but onely by a consequent because it bringeth forth sinne For such as the fruyte is suche is the tree and so may I conclude agayne The fruyte is damnable therefore the trée But here I do gather it Nō cōcupisces Thou shalt not couet and so bicause it is a sinne I conclude it is mortall Anima quae peccauerit ipsa morietur The soule that shall offend or erre the same shall dye For the word the Prophet there vseth hachoteth signifieth but a missing and an erring from that he is directed vnto whiche is Thou shalt loue the Lorde thy GOD with all thy harte with all thy Soule c. so read wée in the scriptures all these could fling stones at an haires breadth ve lo iachati and not fayle And Paule also speaking of him selfe and not sinning any other mortall sinne sayth Quis me liberabit de corpore mortis huius who shall deliuer me from the body of this death Whether you make your veniall sinne a fayling or no I referre it to your conscience Some of you wryters say thus Peccatum veniale est quod cum voluntatis deliberatione inordinata homo committit veniall sinne is that which a man commit●eth by an vnordinate deliberation of his will what they are he rekeneth vp there as when a man eateth and drinketh more than he néedeth yf it bée by chaunce when he speaketh more than he ought or holdeth his peace more than is conuenient when he vexeth the poore desiring almes out of time The vse of a mans owne wife otherwise than the institution of God is drunkennesse yf it bée not to often For of nature it is no deadly sinne such like And as you put in a lighte passion or a carnall thought stealing vppon a man by sodayne delectation These and suche others are your veniall sinnes such sins as are worthy pardon of their owne nature Is drunkennesse but once done worthy of pardon by nature Is making whoredome of mariage a sinne worthy pardon euen of nature Is vexing the afflicted a sinne to bée pardoned euen of nature is the enimitie of God a sinne worthie pardon euen of nature Paule sayth that a drunkerd an adulterer shall not inherite the kingdome of Heauen What Christe aunswereth them that are suche too the poore Ite maledicti in ignem aeternum goe ye cursed into euerlasting fyre will tell you That that is of the flesh displeaseth God the scripture telleth you also what the displeasure of God is the whole scriptures teach you Do not you fayle thinke you in these and suche like from the will of your heauenly father S. Augustine sayth that these things pertayne ad corruptionem Templi Dei to the corruption of the temple of God not onely the more greeuous sinnes but the least Si qua vobis immoderatio de vsu isto concessarum rerum vitae humanae infirmitate irrepserit yf any immoderatenes by the vse of thinges permitted vnto you do créepe into you by the frayltie of mans lyfe Quoniam pertinet ad corruptionem Templi Dei Because it pertayneth to the corruption of the Temple of God tenete hold you c. And make you a small thing of the marring of the temple of God Qui templum Dei corrumperit corrumpet illum Deus c. sayth he He that marreth the temple of God God will marre him What meaneth that corrumpet illum Deus God will marre him I thinke it bée not very farre from death Well let vs sée what you bring out of Augustine To this place alludeth S. Augustine where he speaketh of concupiscence that remayneth in those whiche bee regenerate saying Ab illo rebellante si non laetaliter sed venialiter tamen vincimur That is of that sinne concupiscence rebelling against vs we be ouercomed although not deadly yet venially It followeth in his contrahimus vnde quotidie dicamus dimittae nobis debita nostra And in these veniall sinnes we gather by meanes whereof we may say daily Forgeue vs Lord our trespasses S. Augustine in déede speaketh of such remnaunts of originall sinne as remayne in the elect after they bée regenerate whereof S. Paule spake Caro concupiscit aduersus spiritum The flesh coueteth agaynst the spirite and sayth that wée are ouercome of this remnaunt not deadly but venially The reason is in S. Paule Because there is no condemnation to them whiche are in Christ Iesus and that that relique is not able to bringe foorth any suche Sinne in the electe whereby he may bée condemned yet notwithstanding least we shuld think ourselues not to be