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
A60177	Diverse select sermons upon severall texts of holy scripture preached by that reverend and faithfull servant of Jesus Christ, D. James Sibald ...	Sibbald, James, 1590?-1650?	1658 (1658)	Wing S3718; ESTC R33841	162,247	196

and therefore they against whom this Sentence of the Church is pronounced are not only liable to the contempt and disesteeme of men but also to the Judgement and Condemnation of GOD for saieth our Saviour Verily I say unto you whatsoever yee shall binde on earth shall be bounde in heaven The words ye see containe a promise Therefore we shall shortly first consider to whom this promise is made Secondly we shall consider the promise it self for the first it is to be observed that the promise is made not to one of the Apostles but to all for it is said in the plurall number Whatsomever ye shall binde c. in the 16. of S. Matth. Our Saviour saieth particularly to S. Peter to thee will I give the keyes of the kingdome of heaven and whatsomever thou shalt binde on earth shall be bound in heaven But here that same power is expresly promised to al the Apostles was accordingly performed in the 20 of S. Joh. when our Saviour saith to al the Apostles not only to S. Peter A● my father sent me so send I you receave the holy Ghost whose sins ye remitt they are remitted and whose sinnes ye retaine they are retained It is manifest therefore that nothing more was promised or given to S. Peter then to the rest of the Apostleis It is true that some do affirme that the keyes promised to S. Peter importeth a greater power then is this of binding and loosing but Cardinall BELLAR in his first book of the bishop of Rome and 12. chap. rejecteth this conceat as new and unheard of and affirmeth that the full and perfect effect of the keyes is to binde and loose The power and authoritie promised sayth he is expressed by the keyes the use thereof by binding loosing which our Saviour setteth forth in these termes to shew that the power expressed by the keyes rather then by opening and shutting is in borrowed tearmes that heaven is opened or shute when men are loosed from their sinnes or bound therein So the Iesuet Maldonat writting upon the 16. of S. Matthew saieth that the power of opening and shutting heaven is Mataphorically expressed by the keyes and the same power saieth hee is thereafter declared by another Metaphor of binding and loosing Thus it is cleare that as all the rest were equall unto S. Peter in the power of binding and loosing So were they equall to him in the power of the keyes and therfore S. Hilarie in the 6. book of the Trinitie saith of all O holy and blessed men who did obtaine the keyes of the Kingdom of Heaven and power to binde both in heaven and in earth Secondly It is to be observed that this power of binding and loosing was promised to the Apostles not as a personal priviledge which was to die with them It was appointed given by our Saviour for the benefice of his Church unto the worlds end and without it his Church had not been sufficiently provided of helps necessary for the preservation of it as we shall see hereafter This power therfore was promised to the Apostles as they were pastors of the Church to their successors in that office even to them to whom the Ministry of reconsiliation ordinarly belongeth whence this power hath ever been exercised by them in the Church of Christ as may appeare by the innumerable examples and canons of the christian Church But we come now to the promise it self Whatsoever saith our Saviour ye binde c. First when he saies that Whatsoever they binde shal be bound in heaven he meaneth not that he was to give the Apostles or their successors an absolute power to do in this whatsoever pleased thē No he sent them as he was sent in his own vice and stead to bind such as he will have to be bound and to loose such as he would have to be loosed In this he hath not left them to their own judgement but will have thē to follow his direction set down in his word he will have them rightly to use and governe the keyes and if they do that his promise is that whatsoever they binde on earth shall be bound in heaven c. Secondly The thing whereto the promise is made is their binding and loosing upon earth Whatsoever yee bind c. For clearing of this consider that a sinner is bound by his own sinne before any sentence of the Church be pronounced against him He is bound first by it in so far as being overcome by his own corruption hee is made the servant thereof unable to do good or eschew evill Secondly he is bound by his sin with the guiltines of eternal death and condemnation Hence sinners in scripture are so often compared to prisoners and captives and the effect of Christ his grace is called a deleverance from this Captivitie But this is not the Bond that is meaned here for it is not the Church but the sinner himself that bindeth himself in this kinde There are some who think that this loosing of the Church is nothing else but the preaching of the Gospel and that the power to loose is only a power to preach the Gospel This Exposition cannot stand for first the seaventie disciples received a power to teach the gospell Luke 10. but they had not the power to binde and loose which was given to the Apostles and not to them Secondly The Apostles had the power of preaching given to them long before this time as we may see Matth. 10. Thirdly A man may be well taught and yet not loosed from his sinnes and on the contrary many are not bound in this manner that our Saviour speaketh of who are not taught as all these who are without the Church to whom the power of the keyes extendeth not There are others who think that to binde and loose here is nothing else but to declare that a mans sinnes are bound or loosed by God But first this agreeth not with the words of our Saviour who saieth not Whose sinnes yee declare to be bound shall be bound but Whatsoever yee binde shall be bound so IOHN 20. hee saieth Whose sinnes yee retaine are retained and whose sinnes ye forgive they are forgiven and in the 16 of S. Matth he promiseth this Power under the name of the keyes as we said now if a man had only power to declare a doore to be opened that was open before or a man to be loosed that was loose before how could he be said truly to have the keyes of the house or to have the power of binding and loosing such a man certainly if it were thus it should not be so much pastors as sinners themselves who should have the keyes of heaven and the power to binde and loose Secondly suppose it had been the minde of our Saviour to give a true and proper Power of opening and shutting heaven of binding and loosing sinners of retaining and forgiving sinnes