Selected quad for the lemma: sin_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	ghost_n	holy_a	remit_v	8,165	5	11.0672	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08197	The oration and sermon made at Rome by commaundement of the foure cardinalles, and the Dominican inquisitour, vpon paine of death. By Iohn Nichols, latelie the Popes scholler. Which sermon and oration was presented before the Pope and his cardinalles in his Consistorie, the xxvij. day of Maie. 1578. and remaineth there registred. Now by him brought into the English tongue, for the great comfort and commoditie of all faithfull Christians. Heerin also is aunswered an infamous libell, maliciouslie written and cast abroad, against the saide Iohn Nichols, with a sufficient discharge of himselfe from all the Papists lying reports, and his owne life both largelie and amplie discouered.	Nicholls, John, 1555-1584?	1581 (1581)	STC 18535; ESTC S105660	86,257	238

the famillie of God In these all such places we be taught that the house of God is not any buylding of wood or stones nor any Cittie or any materiall Temple but man is the house of God as héereafter more manifestlie it shall appeare when I come to intreate of the Church But first I will begin with the Pope who arrogantlie nameth him selfe the vniuersall Shéepheard And his Schollers or subiectes are not afraide to say that hee béeing Bishoppe of Roome is the visible heade of the Churche in Christes stéede But this they cannot shewe by Scripture neyther dooth the Church require any such head for Christe is present with it as he hath promised Math. 28. Sum vobiscum vsque ad consummationem mundi I am with you alwayes euen vnto the ende of the world If the Pope be a visible head why is he not séene of all men why dooth he not gouerne all men in the Churche and giue nourishment vnto them as the head ought to doo why dooth he not preach vnto all people This he dooth not wherefore he is no visible head as he seemeth to pretend And surely to be the generall head ouer all is too great a matter and enterprise for any mortall man to take vpon him I am sure the Pope wyll graunt him selfe to be a member of this Catholique Churche if he then be a member howe can hée also be an head except the same thing shall be bothe an head and a member which is verie absurde and monstrous If he saye that he is a member Christ is his head onely and not any other why shall not Christe be as well a head for all These thinges we sée are verie chyldishe and fonde but yet they applie and saye that Christ sayde to Peter Thou arte Peter and vppon this Rocke wyll I builde my Church and the gates of hell shall not preuayle against it Nowe vppon this place our aduersaries the Papistes grounde this proposition the Churche is founded vppon Saint Peter Ergo Saint Peter was the head of the Church If Saint Peter be the head of the Church the Pope is his successour Ergo the Pope is the head of the Church I denie that Saint Peter was head of the Church and therefore is Saint Peter whose successour the Pope claimeth him selfe to be was neuer head of the Church howe can the Bishop of Roome be head The confession of our aduersaries is grounded vppon these woordes Tu es Petrus That is to saye Thou arte Peter And ours vppon this That it is sayde Super hanc Petram et non super te Petrum That is Vpon this Rocke and not vpon thee Peter In déede our sauiour Christe hath most manifestlie distinguished Petrum à Petra That is to say Simon Peter from the liuelie Rocke wherevpon he hath builded his Church chaunging bothe the name and the person The which our text plainly sheweth vs that which he would neuer haue doone if it ought to haue béene vnderstoode of Peter and not of the confession of Saint Peter I leaue it to the iudgement of euerie Christian whether it be more agréeable to the faith and more healthfull for the Church eyther that the Church be founded vpon Christe or vppon Peter vpon the sonne of the lyuing God vpon him that vanquished sathan or vpon him whome Christe him selfe in the verie same Chapter calleth Sathan him selfe Vpon him who is called the cheefe corner stone of the building or vpon him who is an offence vnto him that is to saye a stone of great stumbling None sayth Saint Paule 1. Cor. 3. Can laye any other foundation but that which is layde which is Christe Also Saint Peter sayth 2. Peter 2. You are as liuing stones built vpon the cheefe corner stone in whome who so euer beleeueth he shall not be confoūded That is to say in that cofession of Christ which he calleth the Rocke and foundation of the Church It appeareth then by this place that Christe hath builded it vpon him selfe and not vpon Simon Peter and vpon the confession of faith which Peter made and not vpon the faith of Peter which was too much wauering and vnstedfast And in verie déede where Saint Iohn reciteth this storie he resteth whollie vpon Peters confession Iohn 6. And therefore by the Rocke he meant him selfe For when Peter had sayde Tu es Christus filius Dei Thou art Christe the sonne of God Christe sayde to him Vpon this Rocke will I builde my Church And in that place he giueth no more to Peter in the Keies which is the binding and loosing of sinners then he giueth them all else where As in Iohn 20. when he sayde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Receyue the holie Ghost whose sinnes so euer ye remit they are remitted whose sinnes so euer ye retaine they are retained Héere all haue as much as Peter And what hath the Pope to doo with these words which followeth not Peter neyther in life nor doctrine A strange thing it is to sée howe they builde their kingdome vpon Peter and whatsoeuer is sayde of him they take it to them selues But before they can prooue any thing in déede they must prooue these thrée points vnto vs if they will haue the Pope to be the supream head of the whole Church which they shall neuer be able to doo by the Scriptures as long as they liue First they must prooue that Peter was chéefe and head of all the Apostles Secōdlie that hée was at Roome and sate there as Bishoppe generall Thyrdlie that he left all the title preheminence of his seate to his successours whatsoeuer If they prooue the two first poynts as they can not yet they make nothing against vs although we should graunt it them vnlesse they prooue the thirde which they shall neuer be able to doo that Saint Peter hath left all his aucthoritie to his successours after him for euer Saint Paule in his Epistle saluted manie that vvere Christians at Rome but of S. Peter he made no mention if S. Peter had bin at Rome he had not forgotten to haue greeted him as vvell as the rest The Epistles of Saint Peter are extant but no mention there is that eyther hee was at Roome or was cheese of the Apostles or supreame head of the Church or that his successours should play Rex ouer all men and be the rulers of all Churches in the worlde For as much then that neyther by the writinges of Saint Peter nor any other Apostle of Christe our aduersaries can prooue the Pope to be any Ecclesiasticall head to this Church but Christe Iesus alone who is alwayes present with it and euer walketh in the middest of the seuen golden Candelstickes so that hee néedeth no Vicar generall or vniuersall Bishoppe Let vs déerely belooued as we looue the Lord Iesus our head and tender the saluation of our owne soules flée farre from the Pope and all his adherentes Traditions Decrées and Pardons least hee make marchandize

that ye may be sure no peny no Pater noster of them So that I lust héere to make an exclamation with the Poet Quid non mortalia pectora cogit auri sacra fames Which we may englishe after this sort Oh of money looue most execrable that mans heart doost so sore enflame Oh gréedy desire of minde so myserable the woonders doost vndertake to thy great shame Put away offering then take away Purgatory For when the Préests can get no money then can they not defend Purgatorie giue them pence then wyll they finde some shifte or other to prooue that there is Purgatorie yea and that proofe they will fetch out from the example of S. Augustine who prayed for his mother yea and left in his writing the there was Purgatory But when S. August séeketh to prooue the same he dooth not bring one iote or syllable of the holy scriptures for to prooue his sayings by but groundeth him selfe only vpon the Forefathers I will be so bolde to follow his owne coūsell which he giueth in the Prologue of his thirde booke De Trinitate Saying Noli meis scriptis quasi canonicis inseruire sed in illis quod non credebas si forte inueneris incunctāter crede in istis autem quod certum non habebas nisi certum intellexeris noli firmiter credere I wyll not haue thee to be obedient vnto my writinges as vnto the Canonicall scriptures But if thou doost by chaunce finde in them meaning the Canonicall Scriptures the thing that thou diddest not beleeue beleeue it immediatly and without any delay But in these vnderstanding thereby his owne workes excepte thou doost vnderstand that thing to be most certayne which thou diddest not recken to be certaine I wyll not haue thee to beleeue it stedfastly What a goodly counsaile is this héere all men may sée that this holy Father wyll not haue his writinges to be beleeued except they be grounded vpon the scriptures and word of God Shall then any man blame vs if we doo as he him selfe dooth bid and counsayle vs to doo Dooth not all the world knowe that this auncient Doctour and most holie Father dyd as a man writte many thinges which he was fayne to reuoke and call backe afterwards in his booke of Retractions If he wrote any thing in defence of Purgatorie he disprooued the same afterwardes as by his owne wordes it dyd appeare in the. 18. Sermon De verbis Domini These be his very words Duae quippe habitationes sunt vna in igne aeterno altera in regno aeterno There be two habitations or dwelling places the one in the fire euerlasting and the other in the kingdome that neuer shall haue ende Dooth not this agrée wel with the doctrine of our sauiour Iesus Christ that dooth onely appoint vnto vs the bosome of Abraham that is to say the societie and fellowshippe of all them that died in the faith of Abraham into the which the poore Lazarus was caried by the handes of the Angels and hell fire where the ritch glutton was buried unmediatly after his death But ye shall heare him yet speak more plainly Primum enim sayth he sides Catholicorum diuina autoritate regnum credit esse coelorum secundum gehennam vbi omnis apostata vel à Christi fide alienus supplicia experitur tertium prorsus ignoramus imo nec esse in scripturis sanctis reperimus The faith of the Catholiques dooth first and formost beleeue by the aucthoritie of the Scriptures that there is the kingdome of heauen Secondly that there is hell fire where all Apostataes and all that be straungers from the faith of Christe doo suffer punishment We are altogeather ignorant of the thirde place yea we finde not in all the holy Scriptures that there is any Againe in an other place he sayth It should be best that they should affyrme nothing in a matter that is vncertaine of that which the Scriptures doo not onely holde their peace but also doo speake the contrarie Yet the Papists for lucres sake are not ashamed to defend the opinion of Purgatorie by the fansies and dreames of theyr owne heads They that die in the faith of Christe in true confession and acknowledging theyr sinnes and with a true repentant heart haue no néede after they be once dead gone out of this vale of miserie of the deuotion and good déedes of theyr fréendes and kinsfolkes If we should but follow the aucthoritie and saying of the blessed Martyr Saint Cyprian Contra Demetr Tracta primo Who béeing a good whyle afore Saint Augustin dooth write after this maner Tu sub ipso licèt exitu et vitae temporalis occasu pro delictis roges Deum qui verus et vnus est confessionem et fidem eius agnitionis implores venia confitenti datur et credenti indulgentia salutaris de diuína pietate conceditur et ad immortalitatem sub ipsa morte transitur That is to saye Although thou doost at thy verie departing out of this worlde and going downe of this temporall lyfe praye vnto GOD for thy sinnes who is the true and onely GOD calling vppon him with a faithfull confession and acknowledging bothe of thine offences and of his trueth Thus confessing and beleeuing thou hast free pardon and forgiuenesse giuen and graunted vnto thee of the meere goodnesse and mercie of God And in the verie death euen as soone as thou hast giuen vp the ghost thou passest vnto immortalitie Héere doo ye sée that by this holy Martyrs saying if we do vnfainedly confesse acknowledge our sinnes and repent from the bottome of our hearts we doo not onely obtaine a frée pardon and forgiuenesse of our trespasses and offences at the bounteous and mercifull hand of God but also in the verie death it selfe we passe vnto immortalitie that is to say vnto a lyfe that neuer shall ende What shall then the deuotion and good déedes of our fréends and kinsfolkes profite vs can they better our estate But then we shall haue the fruition of the Godhead and sée God as he is we shall be with Iesus Christ in glory and haue the fellowship of all the blessed spirits and soules of the righteous What could be added to this felicitie I beseech you the Scriptures doo in all pointes agrée with this holy Martyr First Ezechiel Cha 18. dooth crie out saying At what tyme soeuer a sinner dooth repent him of his sinnes from the bottom of his heart I wyll put all his wickednesse out of my remembrance sayth the Lorde Dooth not the holy Ghost heere by the mouth of Ezechiel certifie vs The Scriptures are sufficient testimonies for the faith of Christians that if we wyll with a true repentaunt heart flie vnto the mercie of God and take holde therevpon through faith in our sauiour Iesu Christe our sinnes shall not onely be forgiuen vs but also cleane put out of remembrance vtterly forgotten And wherefore I pray you because of our owne merites

that not of your selues it is the gifte of God not workes least any mā should boast him selfe 2. Tim. 1.9 Qui saluos fecit nos vocauit vocatione sancta non secundum opera nostra sed secundum suum propositum gratiam quae dat a quidem est per Christum Iesum ante tempora aeterna Who hath saued vs and called vs with an holy calling not according to our workes but according to his own purpose and grace which was geuen to vs through Iesus Christ before the world was Titus 3.5 Non ex operibus quae sunt in iustitia quae faciebamus nos sed secundum suam misericordiam saluos nos fecit per lauacrum regenerationis ac renouationis Spiritus sancti That is Not by the workes of righteousnes which wee had done but according to his mercie he saued vs by the washing of the new birth and the renewing of the holy Ghost that we being iustified by his grace should be made heires according to the hope of eternal life 1. Iohn 4.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Herein is loue not that we loued God but that he loued vs and sent his Sonne to bee a recōciliation for our sins In the 9. ver We loue him because he loued vs first To the Reue. 21.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will geeue to him that is a thirst of the wel of the water of life freely Many other places of Scripture could I alleadge against mennes merites righteousnesse but these already alleadged may suffise any Christian man Now briefly will I see what the Doctors speake against this matter of Iustification by good works Origene in his 4. booke and 4. Chap. I doe scarcely beleeue that there can be any woorke that may of duetie require a reward Basill vpon the Psalme 32. Hee that trusteth not in his owne good deedes nor hopeth to be iustified by his woorkes hath the onely hope of his saluation in the mercies of God Hilarie vpon the 118. Psalme If wee faste once we thinke we haue satisfied If out of the barnes of our houshold stoare we geue somewhat to the poore we beleeue that wee haue fulfilled the measure of righteousnesse But the Prophet hopeth all of God and trusteth all of his mercie Hierome vpon the 64. Chapter of Esay If we beholde our owne merites we must be driuen to desperation Vpon the. 3. Cha. to the Ephesians In Christe Iesu our Lord in whome we haue boldnesse and lyberty to come and trust and affiance by the faith of him not through our righteousnes but through him in whose name our sinnes be forgiuen In his first booke against the Pellagians Our ryghteousnesse dooth not confist of our merites but of the grace and mercy of God Augustin in his 50. Booke of Homyles 14 Hom. Dyd not he giue that thou mightest fight a good fight if he him selfe dyd not giue what was it that thou sayst In an other place I laboured more then all they yet not I but the grace of God within me behold thou sayst I haue ended my course dyd he not also giue vnto thee that thou shouldest finish thy course If he gaue not vnto thee that thou shouldest finish thy course what is it that thou sayst In an other place It lyeth not in the willer nor in the runner but in God that sheweth mercy I haue kept the faith I acknowledge and allowe it I confesse and grant that thou hast kept the faith but except the Lord dooth keepe the Citty he watcheth in vaine that dooth keepe it Pardon me O Apostle I know nothing of thine owne but euyll Pardon vs O Apostle we say so because thou hast taught vs. Therefore when he crowneth thy merites he crowneth nothing but his owne gyfts Thus you haue heard déerely beloued what both scriptures and Doctors write against mens merites and righteousnesse Wherefore I pray you in the name of Christe to embrace the trueth THus was the Sermon ended at Roome in the yéere of our Lord. 1578. in the moneth of May which Sermō is registred only for this cause the if I should reuolt frō Papistry mine own writing which is registred should cōdemne me to the fire for pardō there were none Otherwise if they had not registred this Sermon I might haue forsaken Papistrie without any feare of burning I might haue repayred vnto them be reconciled to the Romishe Church againe But nowe if I were so wicked lewde by meanes of my Sermō registred at Roome the Pope him selfe could graunt me no pardon according to theyr owne lawes But without any faile I should be burnt as an Heretique for thus tearme they Christians But God defend me from theyr clawes strengthē me in his faith graunt me patience vnto the ende and in the ende God graunt me an heart to looue him and obey my Soueraigne Quéene Elizabeth During her life I hope the Papists shall not burne me God graunt her Grace many yéeres to raigne with much felicitie encrease of honour and ioy of health bothe of body and soule Pray well O England for her Maiestie for truely thou hast much néed thou knowest the cause as well as I wherfore the same I doo omit to write This booke is ended Momus holde thy peace for there was neuer Momus that euer thriued vnlesse he became a mome for his labor Men wyll say as they haue done before this tyme that this Booke was the labour of other men as they say the other was It is well knowne of twēty and not so few that I had the helpe of none in this book neyther in the first booke which was called my Recantation All the helpe I had was of God and my bookes as for other helpe had I none not so much as one sentence or clawse had I by other mens industrie to be written in my booke This haue I spoken not to win prayse or that I should séeme to be coumpted learned before I be But I thought it good so much to write to certifie the Readers howe falsely I am accused and slaundered and what vntruethes the Papists report of me I crane no more of them then they would of me in the lyke case to speake no more then trueth is And let them not spare to report that which is trueth so shall they as I thinke neyther displease God nor molest their owne conscience And before the any man ought to beléeue them in misreporting ought of me let them first trie examine theyr wordes whether they be true or false and as they haue prooued theyr wordes so let them beléeue Thus I haue ended to write any farther to God be prayse vnto me to accomplishe what to a Christian belongeth If you like this simple worke of mine expect for a better which I hope to God ere it be long shal be brought to lyght to the misliking of the Papists and to the discredite of theyr hypocriticall Religion and to the profite of the Christians and aduancement of