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
A91944	The figg-less figg-tree: or, The doome of a barren and unfruitful profession lay'd open. In an exposition upon that parable: a certain man had a figg-tree planted in his vineyard, &c. Luke 13. 6,7,8,9,10. / By Nehemiah Rogers, a minister of the Gospel of Christ.	Rogers, Nehemiah, 1593-1660.	1659 (1659)	Wing R1823; Thomason E973_1; ESTC R203371	458,183	541

audaciously foolish as to step into the Throne and offer to Rule the Nation in that respect And is it safe for any except those who are thereunto called by God to enter upon the Priest's Office because they are styled Priests in Scripture But I may spare my breath in speaking of these There is a fourth and last sort that indeed give to their Ministers this double honour both of Reverence and Recompence and that for their work 's sake and these onely are they who entertain aright the Servants of the Lord and may expect a blessing It is possible for a man to give his Minister both honour of Countenance and Maintenance for by-respects as for Birth Education Learning Urbanity Peaceablenesse good usage in payments c. But unlesse the work of the Ministery be that which drawes affection that thou canst say I reverence and honour this Minister that God hath set over me for that he teacheth me to know God to fear God c. He informs me of my duty reproves me for my faylings therefore I reverence him thou honourest him not as thou shouldst And to be thus honoured and preferred in the hearts of our People for our Work and Labour is the highest preferment on Earth that we should seek after But I shall proceed no farther at this time on this un relishing Use Dresser Text We have done with the Name but not with the Number why Dresser seeing there are many of them propter unitatem saith the Glosse All being of one heart and mind as were those Believers mentioned Acts 2. 5 32 Thence we inferre The Dressers of Gods Vineyard should be as one in their Master's Work Doct. One I say not in respect of Power and Jurisdiction for in that sense a parity in the Ministry is very dangerous the Mother of Sects and Schism● which to prevent saith Calvin Calv. Instit lib. 4. c. 4. Sect. 2. 4. the Elders that were the Ministers of the Word did chuse but one of every City from amongst themselves unto whom they gave the Title of Bishop Ne ex aequalitate ut fieri solet dissidia nascerentur Lest by equality as usually it happens dissentions should arise And in that very Text brought by those who are otherwise minded Mar. 20.25 Mat. 20.25 we find a Maximus and Minimus amongst Christ's Disciples He that is greatest amongst you let him be as the least and he that is chiefest as him that ministreth so the grea●est became as the least to serve and minister to the rest and therein One in the work of the Ministry All have Idem Ministerium saith our Reverend Jewell albeit diversam potestatem Christ granted to none of his Disciples any Primacy or Superiority in that respect Episcopatus non suscipit magis minus saith Hierom Hier. ad Evag One Bishop may be richer than another or more learned than another but he cannot be more a Bishop than another Bishop is When Christ gave unto his Disciples their Commission he gaue it equally and generally to them all Math. 28.19 Ma● 28.19 Joh. 20. 19 20 22. Go and teach all Nations So Joh. 20.19 20 22. Christ stood in the midst of his Disciples and breathed on them all saying Receive ye the Holy Ghost whose ever sins ye remit they are remitted c. He leaned not to Peter nor to James nor to John nor to any one of the rest did he give the Authority of binding and loosing particularly but he stood in the midst of them all and gave the same power to them all This the great Apostle of the Gentiles confesseth 1 Cor. 3.9 1 Cor. 3.9 We together are God's Labourers one of us as well as another we work together with and for the Lord. St. Paul was a wise Master-Builder and had a higher degree of Ministry than others for he was an Apostle and so a degree above an Evangelist yet he did account of the Evangelists as of his fellows and equals in the work of the Ministry and joyns them with him as his Assistants 2 Cor. 1.1 Phil. 1.1 Colos 1.1 1 Thes 1.1 as we read in sundry of his Epistles 2 Cor. 1. 1. Phil. 1.1 Colos 1.1 1 Thes 1.1 Nor did he onely esteem thus of those who were Evangelists but he esteemed of Pastors a degree lower then the other as his fellow-Labourers So he calls Epaphroditus his companion in Labour and fellow-Souldier Phil. 2.25 Phil. 2.25 Col. 1.7 4.7 So others Epaphras Tychichus Clement c. he terms his fellow-Servants and fellow-Labourers Colos 1.7 4.7 acknowledging those who were his Inferiours in degree to be the same that he was in the Ministerial Function For the further clearing and confirming of the Poynt let me shew you first wherein they are to shew themselves One in their Ministerial Function Secondly The Grounds and Reasons of it why they should be as one in their Master's Service Of the first Ministers should manifest their Vnity and Onenesse three wayes especially First in Doctrine they are to teach the same Truth and be of the same mind and Judgment at least in all fundamental and necessary Poynts Gal. 1.8 9. Gal. 1.8 9. Explained If any other preach any other Gospel then that which you have received let him be accursed saith the Apostle and left he might be thought to go too far in so saying he reiterates it As we said before so say I now again If any man preach another Gospel unto you than that which you have received let him be accursed By another Gospel he meaneth any Doctrine divers from the Fundamentals which they had laid as is plain in that coming to explicate the Gospel to which the Galathians were turned he pi●cheth onely upon that one poynt of Justification by works or the necessity of keeping the ceremonial Law in all Believers Such a care had the Apostles that there might be a consent in their teaching as that they drew the maine Articles of the Gospel into a Comp●nd called the Symbol of the Apostles by which all Doctrines should be regulated or if not they yet certainly it was done by Apostolical men in the most pure and ancient times of the Church And in respect of this consent God's Servants are said to have one mouth Luk. 1.70 as he spake by the mouth of his holy Prophets Luk. 1.70 Isa 52.8 not mouths And one Voyce Isa 52.8 Thy Watchmen shall lift up the Voyce with the Voyce together shall they sing which though literally the words are to be applyed to Israel's delivery out of captivity which the Prophets should publish with great freedom and consent of Spirit Calv. in loc yet saith Calvin they have respect to the times of the Gospel also shewing the great union that shall be 0 betwixt God's faithful Ministers in the work of Christ unto his second coming Secondly As they are to be one in Judgment so in Affection they are to be as one

Covenant Psal 50.15 Call upon me saith God in the time of trouble Psal 50.15 I will hear thee and thou shalt glorify me Which Scripture saith one is a kind of Indenture God is the Landlord he demiseth a Tenement I will hear thee in the time of trouble but he requires Covenants from the Tenant first a common Fine must be paid Call upon me And then a continuall Rent must be rendered Thou shalt glorify me Justice by Ingratitude is violated and therefore carefully to be avoyded Religion and Piety will not own it What is Religion said the Orator bu● Gratitude to God Piety but Gratitude to Paren●s Loyalty but Gratitude to Princes c. Thankfulnesse to God is a Religious Act part of that service whereby we worship and honour him Psal 50.23 Whoso offereth praise glorifieth me And it may in some sort be said to be a more excellent part of God's worship then Prayer for that it is of a larger extent we have many things to praise God for which we never prayed for as for our Election Preservation in our Infancy and many other daily favours which we begged not at God's hands No nor may pray for as for this or that particular Affliction which yet hapning unto us we are bound to blesse God for it being a fatherly correction laid on us for our Amendment Besides it contributes more to God's glory to acknowledge by thanks that God hath given than to acknowledge by prayer that God can give The one belongeth to them that seek the other to them that have found what they sought c. Both Suit and Service is owing unto God our Lord 2 Cor. 4.15 Prayer and Prayse and yet the last is that wherewith the Lord seems to be most delighted as that whereby he is most honoured Nor can that man be a Religious man that doth neglect it and is ungrateful You see then in what state he stands that is Unthankful he is Outlawed both by the Law Naturall Morall and Spirituall which is the second Motive I commend unto you which being being well cosindered may teach us to avoyd Ingratitude Thirdly Consider the Recompence and Reward of it It provoketh revenge both from God and Man What the sin against the Holy Ghost is in Divinity saith one the same is Ingratitude in Morality a sin unpardsnable It was said of Alexander that he exceeded all in Bounty And of Caesar that he exceeded all in Patience yet it was observed that the one did never give unto and the other never forgive an ungrateful Person The Laws of Persia Macedonia and Athens condemned such to death as requited not a good-turn it being in their power For they judged that such a one would not stick in a very high degree to neglect their friends their Parents their Country their Gods inasmuch as he that is unthankful is also shamelesse and he that is not ashamed will not stick to commit any Villany Philip of Macedon caused a Souldier of his who offered unkindnesse to his Host who had courteously and plentifully entertained him yet at his going away begged some of his Host's lands to be branded in the fore ead with ●●ere two words Hospes ingratus But we shall not need to god w● to the Philistins to sharpen our Mattocks Scripture affords us Instances of Revenge justly taken or at least intended to be taken upon Ingratitude 2 Sam. 10.4 David was highly incensed against the Ammonites for that despight which they offered to his Messengers whom he sent in kin●nesse to visit their King after the death of his Father Nahash They shaved off the one half of their Beards laith the Text and cut off their Garments in the middle even to their Buttocks and sent them away The Beard is a Naturall Ornament of the Body and so it was accounted in Israel for had this trick of shaving the Beard in use at this day amongst the Romanists and now in fashion amongst us been the use in Israel the Messengers needed not to have been ashamed as they were for they might more easily have cut off the other part of the Beard remaining as one saith Ver. 5. than to have stayed at Jericho till their Beards were growen as they were enjoyned to do And the Garment is an Artificiall Ornament of the Body Ver. 6. which covers the nakednesse of it In both the King of Ammon sought the disgrace of David's servants which Ingratitude so stank in David's nostrils that he revenged it with the slaughter and overthrow of seven hundred of their Chariots and forty thousand Horsemen And how greatly and justly was David exasperated against Nabal for his ungrateful carriage towards him 1 Sam. 27. David had done much for him in preserving all that he had Ver 14.21 and being a defence unto him and as a Wall unto all that was his both by Night and by Day as Nabal's own Servants did testify Now David being in want in the wildernesse and hearing that Nabal made a feast for his Sheep-shearers sends a friendly Message to him desiring some relief from him for himself and his what he thought good himself not prescribing what he should send an honesmotion and as easy for him to grant at such a time But Nabal forgetting the kindnesse that he had received doth not onely refuse to return kindnesse for kindnesse but gives rayling and reproachful words Who is David or who is the Son of Ishai Why Chur●e he is God's anointed he that hilled Goliah and had defended the people o God in general from the Philistins and that in particular had kept thee in the wildernesse and done many courtesies for thee in Carmel And it is one degree of Ingratitude not to retain the memory of a Benefactor 's kindnesse But he proceeds yet higher in slandering David and his ca●se making him all that were with him no better then Fugitives R●magates from their Master and so no onely denyed David that courte●y which was desired but he reviles his Person and condemns his Cause Ver. 13. and in so doing sends him stones instead of Bread which Ingratitude of his did so incense David albeit he had been long in the School of Patience well profited therein that he armeth himself to take revenge Ver. 22. and bindeth it with an Oa●h that be would slay all that belonged to Nabal even to the Dogg that pisseth against the Wall Verse 23 32. And questionless had proceeded in his purpose had not Ab●gail Nabal's wife met him by the way and by her wisdome pacified his wrath and hindred him from his bloody intention Ver. 33.34 For which David blessed God and acknowledged his providence therein in sending Abigail out to meet him and blessed Abigail as that Instrument that was used to keep him from that bloody act which was intended by him And yet Ver. 37.38 notwithstanding that David spared this churlish and ingrateful Nabal God would not spare him

Law But we have heard from you before Object that Faithful Ministers seek the People's good and not their own gain Now what is this but to take from their People what they work hard for and to seek theirs rather than them In requiring Ty hes they seek not yours but their own Resp and that which they have as good a Right and Title unto as any one can shew for any state of Land he hath and better as being First more Antient and Secondly by a firmer Charter for besides the divine primary Right which is by assignation from God himself they have a Secondary Right thereunto by Donation and Grants for many hundrees of years and long before the Conquest confirmed by Lawes and Constitutions of this Kingdom and others throughout all Christendom ever since the Christian Faith flourished Secondly Nor may he justly be esteemed covetous who asketh his own but he is covetous and injurious both who deteineth the good from the Owner Pro. 3.27 Gen. 28. Judah exclaimeth against the Incontinency of Thamar but who was most faulty Thirdly In calling for that which is devoted to God and his Worship they seek not your Riches but your Righteousnesse not your wealth but your well-doing as Augustine ●peaketh in this very case they seek the wealth and happinesse of your Persons of your Estates of your Posterity of the whole Church of God for all are endangered by deteining and keeping back the Minister's maintenance and he himself is thereby much wronged which is the second Particular that I promised to inform you of Needs must it be a wrong and a great wrong too to withhold their dues for as much as they are part of the wages which God hath allotted them for their work Hear what St. James saith to the Poynt Jam. 5.4 The hire of the Labourer Jam. 5.4 which is kept back by fraud cryeth in the ears of the Lord of Hosts which Phrase is used in heinous and horrible sins No sin but comes before the Lord c. yet to note the horrour and hey nousnesse of some sins above other the holy Ghost is pleased to use this expression that they cry unto the Lord as did Cain's blood Gen. 4. And God hears the Cry of this sin and hath denounced a heavy Woe against it Jer. 22.13 Jer. 22.13 Woe unto him that useth his neighbour's Service without Wages and giveth him not for his work That Woe is a Milstone as small a word as it is hung about the Neck of him that is guilty of it yea better a Mistone were about his Neck than that Now to reason from the lesse to the greater then If it be such a crying sin to with hold the wages of such as reap down the Corn in your fields and if it lay us open to so heavy Judgments to use our Neighbour's service without wages and not giving him for his work What is it then think you to defraud these spirituall Harvest-men of their wages and to with-hold from them that which you are commanded both by God and Man to pay them There are three sorts of Persons that this concerns most especially by whom the Minister sustaineth much dammage in his wages The First are our Lay Impropriators The Second Corrupt Patrons The Third Unconscionable Parishioners and Tythers The A●lenation of Church Livings by Impropriations is a great and crying sin the bane of the People and the blemish of out Church as one speaks truly for whereas the whole number of Parish Churches in England and Wales Camd d. Brit. p. 162 at this day is 9248 of them 3895. are impropriated saith Camden I will not spend time about this having spoken more fully of that sin elswhere See my Exposition on Luk. 10.15 p. 168. I shall onely at present acquaint you with a passage or two concerning them which we find in that Bill of Complaint which was put up to the Parliament in the daies of Edward the VI. by on Roderich Mors who bewailing the want of Preaching in this Kingdom especially in such Parishes where the Tythes are impropriated hath this Passage If a man say to the Farmer Why have the People no Preacher seeing you receive the Tythes and Offerings They will answer We have hyred the Tythes of this or that Lord who is the Parson or Vicar and him we pay for them Well then I say unto thee my Lord Parson or Vicar Thou dost wrong to have Parsonages and Vicarages to have the tenth-Pigg Lamb Goose Fleece and so of all other things seeing thou art no Minister nor Priest of Christ's Church nor dost any office of a Parson or Vicar but poll and pill What canst thou say of thy self my Lord Parson or Vicar Thou wilt say peradventure The King gave me the Abby and all that b●longs thereunto which was given him by the Parliament therefore if thou speakest against my being a Parson or Vicar though I neither preach nor teach nor yet procure any to do it for me thou art a Traytor For this is the 13 Article of our Creed added of late that Whatsoever the Parliament doth must needs be well done But how can you my Lord Parson defend your self if a man should bring this Argument against you and prove you all Thieves that have Parsonages and Vicarages in your hands and cannot preach Christ saith John 10.1 Joh. 10.1 He that entereth not into the sheepfold by the door is a Thief and a Murtherer but you entred in another way and not by the Door Christ is the Door but you say that you entred in by an Act of Parliament and that is not Christ therefore you are Thieves and Murtherers If this Argument be not strong enough What say you by this All they that come before me saith Christ are Thieves and Robbers But you came into the Sheep-fold before Christ therefore you are Thieves and Robbers To come in before Christ is to be a Parson or Vicar before Christ sends him and you come in before Christ sends you for he sendeth none to be Shep herds but such as he knoweth to be able to feed his Flock therefore he never sent you for he knoweth you to be unable to do that Office And thus to conclude you are Thieves and Robbers For a Thief cometh not but to steal kill Wherefore give over the Parsonages unto learned men and enter not into other mens Vocations to rob the Minister both of his Office and Living that you be not punished of God But if ye will needs be Parsons and Vicars and carry away the profits you must have also the pains that belong to such Parsons as you be Hear what Almighty God saith to you my Lords who will be Pastors and Parsons Ezek. 33. It I say unto the wicked Ezek. 33. Thou shalt dy the death and thou speak not unto him to keep the wicked from his way the wicked his own self shall dy in his wickednesse but his blood