Selected quad for the lemma: sin_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	gift_n	life_n	wage_n	3,267	5	10.5376	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