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
A14708	Certaine godlie homelies or sermons vpon the prophets Abdias and Ionas conteyning a most fruitefull exposition of the same. Made by the excellent lerned man, Rodolph Gualter of Tigure. And translated into Englishe, by Robert Norton. Minister of the worde in Suffolke.	Gwalther, Rudolf, 1519-1586.; Norton, Robert, minister of the worde in Suffolke.	1573 (1573)	STC 25010; ESTC S103038	125,106	338

we gaue warning in the beginning hereby is confuted that opinion full of desperation which the Nouatians bothe of auncienter time and of later continuance wold bring in who denie repentāce remission to such as haue once fallen if they fall again and if as it is prouerbially spoken they stumble at the same stone wherat they stūbled before They abuse certen places of the scripture but especially that which is conteined in the epistle to the Hebrues whereas the Apostle writes thus It cānot be that they vvhich vvere once lightned and haue tasted of the heauēly gifte vvere become partakers of the holy Ghost and haue tasted of the good vvorde of God of the povver of the vvorld to come if they fall avvay should be renevved againe by repētance as concerning themselues crucifying the sonne of God a freshe and making a mocke of him For the earth which drinketh in the raine that commeth ofte vpon it and bringeth foorth herbs meete for thē that dresse it receiueth blessing of god But that grounde vvhiche beareth thornes and briers is reproued and nigh vnto cursing vvhose end is to be burned These wordes in some parte mainteine their assertiō but to those that rightly looke vpon the matter the errour wil steightway appere For first of al the Apostle speaketh not of euery kinde of sin nor of euery denying of the faith but of the sinne against the holy Ghost which they cōmitte who after they haue bene lightened by the word of God and holy spirite and so haue layde holde vppon Christ and thorough him true saluation yet of purposed malicious mind cast him off bicause they preferre the worlde and the loue thereof before eternall life To such as these are euen Christe himselfe denieth that theyr sinne shall be remitted and of the same is it that Iohn speaketh saying There is a sinne for vvhiche say I not that a man should pray And that this is it whereof the Apostle to the Hebrues doth mean we are taughte by that diligent rehersall whiche he maketh of the enlightning of the heauenly gifte and of the powers of the world to come all whiche things are allotted vnto vs by the holy ghost whom also he expressely nameth So then without good aduisemente do they extend that to euery fall whiche the Apostle speaketh of this only kind of sin Again his words are not simply of repentaunce but of renewing or regeneration the efficiēt cause whereof is the holy Ghost and the ende repentance which newe birth cōprehendeth the whole life of man ordereth it according to the prescripte of Gods will. And such as sinne against the holy ghost he denieth that they cā be renued to this repentance so doth he both shew that the cause of this vncurable mischiefe is in thē selues and also acquiteth God of all blemishe of crueltie In prouing whereof he vseth two arguments The first is that they whiche of purposed impietie haue shaken Christ off haue no remedy lefte whereby to recouer saluation againe excepte God should afresh giue his sonne to be crucified and made a mocking stocke But bycause God will neuer do so neyther stādeth it with equitie that he shuld appointe a newe merite of saluation vnto such as haue reiected the former therfore is it vnpossible that the same men should be renewed and receiued into fauoure againe The other argumēt he fetcheth from their disposition and nature declaring that these kind of men are of their number from whom we can hope for nothing that good is And here he vseth a fine parable As the nature of the soile is knowne by the fruites that come thereof and most certeinly that is blessed of god whiche being watered with shoures becommeth fruteful but cōtrariwise it is a manifest tokē of cursed and desperate barennesse if neither by shoures it can be softned nor yet by laboure tilled to yelde encrease So if any be of such wilfull obstinacie as that there can be no good done amongst thē by those meanes of the holy ghost wherby God is wont to enlighten his children to draw them make them partakers of saluatiō what further hope may be cōceiued of thē by what meanes can they be repaired and wonne agayne For sith the holy ghost alone hath the iurisdictiō authoritie ouer our minds past all hope of necessitie must their malice be which either refuse to giue him place that he may enter or wickedly cast him off again hauing bene once admitted in Howbeit far otherwise is the conditiō of the elect to whome the same happeneth which by experiēce we sée in the good soile For as in it somtime through carelesnes of the husbandmen ther grow vp nettles briers yet abideth it tilling and these being once rooted out it receiueth good séed So also the godly elect being ouercome with the fantasies of the flesh neglecte the trauaile about their owne minds and by this occasion there spring vp of al sorts of vices in them yet when as afterwarde they are tilled a new by the word of god and made frutefull by the seede thereof they brīg forth frutes worthy of their calling And to this effect serue the examples whiche are euery where set foorthe in the scripturs Dauid being restored after his adulterie that he had committed yet falleth againe being become proud by nūbering of the people prouoketh gods wrath against himselfe yet being penitent God receiueth him into his fauour We réede also that the Apostle Peter whē as after his denying of Christ he was restored again to his function Apostolicall yet fell afterward into another errour went not the right way after the truth of the Gospell all this notwithstanding the Lord did not cast him away for that he was cōtēt to heare wholsom admonitians whereby he was called into the right way again What dothe not Ionas at this presente stumble at his olde stone while as nowe he excuseth his former euill done déede and heapeth vpon it both more and grieuouser offences But doth God I pray you depriue him of all hope of pardon No. He doth rather after he hath friendly reproued him teach him to be of a better iudgment Neither do we speake thus muche to that end that ther might be a window opened for wickednesse as though wée wold make a lawe to haue sinne vnpunished but to stay and hold vp weake cōsciences whiche being amazed with the outragious disputacions of certaine fantastical men incline euen to desperacion And this our iudgemente is not a litle confirmed to be true by this present description of God whiche Ionas here vnawares bringeth out of the lawe against himselfe and whiche alone mighte haue ben able to haue confuted his errour For if he knewe God to be suche a one what follie was it to blame him for the which he is accustomed to do by his own dispositiō nature Who being well in his wittes woulde be angry with the fire for that it

vngodly perish both in soule and body howesoeuer for a while they rouze vp themselues against the Lord and his Church Now although it séemeth almost an impossible thing yet proueth hée that it must néeds be true and ratified bicause The Lorde himselfe hath sayde it whose power is vnconquerable and therefore his will must also be established Now returneth he to that whiche before he had sayd of the enioying againe of their possessions and describeth howe far and howe wyde their boundes shoulde extend Howbeit he nameth such boundes as at that season were wel knowne vnto al do rightly agrée with the situation of Iewrie For I can not away with the trifling toyes of the Iewes who such is their boldnesse and folie dare fable what they list mingling Asia Europa together affirme that here in this place is mente Germanie France and Spayn beside the authoritie of their Rabbines bring foorth nothing wherby to proue their most vnsauerie forgings Abdias speaketh to the men that liued in his tyme and maketh report of such things as myght serue for their Instruction describing vnto them therwithal the enlarging of Christs kingdome They shall possesse sayeth he the South namely the mount of Esau or Idumea which is extended toward the south into stonie Arabia Moreouer The plain or fielde countrey of the Philistines who euen vntill the tyme of Dauid remayned vnsubdued or wylde and after his death rebelled again They shall also possesse the fieldes of Ephraim and the fieldes of Samaria that is Whatsoeuer dominions perteyned at any tyme eyther to the Ephraimites or to the kingdome of Samaria Howbeit Beniamin shall possesse Gilead By whiche place he foresheweth that the puissance of the Israelites shall bée verie greate yea euen in suche sorte that the leaste Tribe shall haue that Lande in possession whyche in tymes paste all the Tribes bending theyr force together could not be subdued with out muche laboure Moreouer The armie of the children of Israell that shall retourne that is to witte the Ievves whiche out of Babylon shall come agayne to theyr owne Countrey shal possesse vvhatsoeuer belongeth to the Chananites euen vnto Zarphat which is a towne néere vnto Sidon as by the historie of Helias dothe appeare And Hierusalem that shall returne that is to saye the men of Hierusalem shal possesse vvha soeuer is in Zepharad euen the cities of the southe Now that Sepharad in the Babylonian toung signifieth a Border or bound Hierome himselfe hathe lefte it in writing Which if it be true eyther there is noted hereby some place of the Babylonian kyngdome or else the meanyng is that from the borders of the Babylonians towarde the Southe they shoulde haue all in possession both long brode But that these things also appertaine to the Kyngdome of Christe the matter it selfe dothe declare For the Iewes after their retourne oute of Babylon neuer stretched oute so farre the borders of their kyngdome But the Apostles according as they were commaunded of Christ began to preache in Sion or Hierusalem where as when persecution didde aryse they as it were deuided their armies first possessed whole Iurie and straightwaye entring into Samaria brought it also vnto Christ After that inuaded they the parties of Sidon and so greate was the force of the preaching of the Gospell that it coulde not be kept in no not with the sea but it pierced also into the Isles and into al parts of the whole worlde And Paule béeing of the tribe of Beniamin within the space of a few yeares from Hierusalem euen vnto Jllyricum filled all places with the preaching of the Gospell Out of these thinges shineth foorth the excéeding mightie power of God who by so fewe and those but base mē was hable so sodeinly to chaunge the whole face of the worlde and therwithal also is reproued the miserable blockishenesse of this world which when as it dayly beholdeth playne tokens of this mightie puissance doth neuerthelesse not acknowledge the hand of God and as yet is not afearde to stand vp in defence against the same But great will be the price that it shal pay for this boldnesse As in the woordes following it shall bée declared For Abdias goeth on and in few wordes comprehending bothe the maner of the enlarging of Christes kingdome and the gouernement of the same sayth Ther shall go vp sauiors vnto the mount Sion to iudge the mount of Esau the kingdome shall be the Lordes Hée sheweth that God will rayse vp some who béeing armed with his power shall restore the people into libertie againe and defende them against the deceytfull entrappings of their enimies These were as touching the historie of the Iewishe people Zorobabel Ezras Nehemias and such lyke which wer captaines to the people in their returne which also hauing builded vp the Citie erected a new common wealth Howbeit as cōcerning the kingdome of Chryst this is truly also applied to the Apostles who as elsewhere they are called the light of the worlde for that they preached Christe which is the true and only lighte of soules so here they are adorned with the title of Sauiours bicause they haue declared that Saluatiō which thorough Christe lay holde of In whiche respecte the man of Macedonia that appeared to Paule in a vision sayd Come and helpe vs Act. 16. And truly went the Apostles vp into the mounte Sion and iudged the mounte of Esau when as at Hierusalem they receiued the holie ghost who reproueth the worlde of sinne and from that tyme haue diuulged the Gospel thorough out the whole worlde wherein Christe the true iudge of the worlde is made manifeste and according to whose sentēce in tyme to come the whole world shall bée iudged Yea the Apostles also shal hereafter sit with christ to iudge the twelue tribes of Israel By means of the gospel the kingdom of Christ is enlarged and mē are called to the felowship of saluation yea they are saued in déed whiche thing the words also of the angel do testify wheras he sayth to Cornelius Call for Simon vvhose syrname is Peter vvho shal speak vnto thee words vvherby both thou and thy vvhole house shal be saued Act. 11. These things wel cōsidered ought to excite vs to a loue and studie of Gods worde least while we contemptuously disdaine and reiect it we despoile our selues of eternall saluation But lest any man should take occasion hereby to attribute too much vnto the Apostles in the end he addeth And the kingdome shal be the Lords or shal belong to Iehouah And thus doth he place them in the order of ministers whō euen now he had called Sauiors and constituteth God himself the head of this kingdome Howbeit the Christ is the head of the Church all the scripture beareth record Then must it néeds folow that he is god So that now we haue an infallible certain argument of the diuinitie of Christe wherevpon we may stay our selues

of this world is nowe growing to age and ruinously falling to destruction But chiefly let this example be noted of those that are called to be magistrates and that haue power of lyfe and death ouer suche as they gouerne For as euen nowe was declared by lotts and as it were God himselfe poynting him out with the finger was Ionas espied out yet for all that doe not the mariners headyly giue iudgemēt against him but first they inquire seuerally of euery thing lest perhappes they might determine any thing not sounding with right and equitie How much lesse credite thē ought there to be attributed to coniectures suspitions or witnesses when the matter lyeth vpon ones lyfe and estimation For notwithstanding coniectures sounde many times like vnto a truth yet do wée certainly know that verie often they deceyue Again that nothing is lesse indifferent and more deceytfull than suspition the Germaines can tell by a common prouerbe whiche is tossed in euery mans mouthe Wherevnto also accordeth that Gréeke verse testifying that greater misdéemings and vniust accusations growe of suspitions than of déedes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As concerning witnesses what néedeth any speaking sith that we are assured howe many men eyther are caried away by frowarde affections or not so greately holden with the conscience of an othe or else not of so bolde a spirite and so wittye as to bée able to couche all the Circumstaunces together whiche myghte serue to the full vnderstandyng of any cause in controuersye An excellent thing is it in déede to collect all things diligently into one heape but then is néedeful especially a ripe and aduised iudgement least whyle we goe about to punishe vices wée become supporters eyther of the lying coniectures or else of the malicious accusations impudently forged by other men And if no other reason wil serue yet at the lest let the example of God admonish the Magistrates who knowing euen at his fingers endes the impietie of the Sodomites yet sayth vnto Abraham I vvill goe dovvne novv and see vvhether it be so as by the reporte of the countrey it is come vp to myne eares c. God woulde thus speake of himselfe after the maner of men that wée might ponder thereby howe circumspectly magistrates ought to procéed in punishing the offenders Neither doth the scripture without great cōsideration giue commendation of those kings in whose sightes the bloud of their subiectes was esteemed of muche price Psalme 72. But it is tyme that we returne to Ionas who now at the length béeing called backe againe into the right waye by the manifest iudgement of God doth stoutly and couragiously accomplish such things as tended to the saluation both of himself and others For first of all he professeth his faith and is not ashamed of his God euen amongst those whom before he had hearde calling vpon straunge goddes I am an Hebrue sayth he and I feare the Lorde God of Heuen vvhich made the sea and the drie lande In this worde feare hée comprehendeth the whole nature of true worshippe whiche in verie déede is reckened for none at all vnlesse wée be touched with an vncorrupte and earnest reuerence of the maiestie of god This confession that Ionas maketh he layeth against the rest in maner of a confutation as though he should say You reuerence and cal vpon diuers goddes of whome one is lord ouer the heauen an other ouer the lande an other ouer the sea but the God whom I reuerence is one God who as alone hée hathe made all things euen so shyning bright in his maiestie in the heauēs hath all things at his becke which same also hath chosen to his owne possession the nation of the Hebrues to whome in lyke sort he hath prescribed a true maner and order how he will be worshipped Howbeit these wordes of his are not directed to that scope as that therby he might excuse himselfe and aduaunce his owne godly zeale but in reporting thus much hée fyrste aggrauateth his horrible facte committed in makyng him his enimie by vnshamefull disodedience and backslyding who was a God well knowne vnto him from his chyldhoode in whose lore and lawe hée had bene continually brought vp For as by those things whiche followe it shall appeare he vttered all the faultes at once whiche hitherto we haue hearde he had done Agayne by this confession he establisheth himselfe with fure confidence to haue hys synnes remitted whiche in repentyng is chiefly requisite least otherwyse it degenerate into desperation as we are assured it happened to Cain and Iudas and suche lyke And here doth shewe foorth it selfe an excellente frute of Gods correction Before this Ionas had professed God with his mouthe and preached his word but béeing now of him called to a charge more dangerous in his owne iudgemēt he deuiseth to flée from the presence of God as though there lay little safetie in playing his ambassadour amongest prophane people And hauing now had experience of Gods chastising hande he returneth home againe to hym he setteth his minde on a fyre with the true feare of him he professeth him euen among the Gentiles and causeth them to embrace sincere Religion This effecte of Gods scourging doe all the electe féele who for the same commende the goodnesse of God in aduersitie and say with Dauid It is good for me that thou hast brought me lovve that I may learne thy statutes Happie is the man vvhome thou chastenest O Lord. Looke the Psal. 110. 94. Let vs also therfore be myndfull of these things and beare it the more paciently if at any time we be tryed either by sicknesses or warres or banishemente or other kynde of calamities For suche is the ouerthwartnesse of our nature that it dothe euen craue for the same least with thys worlde that can not repente wée shoulde perishe for euer But what did ●hese mariners when they heard Ionas make this cōfessiō first of all They vvere exceedingly afrayde And what cause coulde there come so sodenly of so great feare Euen this that there shyned nowe to their myndes a knowledge more sincere of the true God whose mightie power they perceiued by this vnaccustomed tempest They heard also that Ionas fled from the sight of him and that in his seruice he was become a fugitiue such a one as God with good reason might pursue They cannot therfore warrant themselues any thyng luckie and fortunate vnlesse they restore Gods seruant againe And vndoubtedly they weigh there withall what plagues they haue deserued that haue alwayes hitherto neglected this god And this also is the very matter why they frette not nowe with Ionas but rather pitying his case whome alone they saw punishment wayted for they demaunde of him frendly what is best to be done wherby they might auoyde the rage of the seaswelling euery moment more than other This example is worthie of great cōsideration For fyrst it reproueth the frowardnesse and vnbrydeled dissolutenesse of