Selected quad for the lemma: church_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
church_n	earth_n	heaven_n	loose_v	6,038	5	10.6252	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14463	A Christian instruction, conteyning the law and the Gospell Also a summarie of the principall poyntes of the Christian fayth and religion, and of the abuses and errors contrary to the same. Done in certayne dialogues in french, by M. Peter Viret, sometime minister of the Word of God at Nymes in Prouince. Translated by I.S. Seene and allowed according to the Queenes Maiesties iniunctions.; Instruction chrestienne en la doctrine de la loy et de l'Evangile. English. Selections	Viret, Pierre, 1511-1571.; Viret, Pierre, 1511-1571. Instruction chrestienne et somme generale de la doctrine comprinse ès sainctes Escritures. aut; Shute, John, fl. 1562-1573.	1573 (1573)	STC 24778; ESTC S119199	214,871	552

instructions Of the order that must be holden in the correction of euery mans faults accordyng to the nature and qualitie of the same M. SEing that the Discipline of the Churche is ordeyned for the correction of euerye man of what estate or degrée soeuer he be tell me what order there must be kept in the Ecclesiasticall iudgements towards all those towards whom they are quired P. First of all there must be diligente héede had to the nature and cōdition of the faults and vices whiche deserue iudgement and correction For some there be which require but simple admonition others there are whiche require reprehension and correction the one the more softe the others more sharpe according as men deserue and as tyme and place requireth and as the offences may be either greater or lesser M. And in what sort must men there procéede Muste these censures and corrections be done secretely or publiquely P. Here muste againe be considered the condition of the faultes For if they bée small and secrete a secrete censure and correction maye suffise M. But if they be of great importance and open P. It shall also be néedful that the censure and the correction be the more notable that they whiche haue offended openly be rebuked openly accordingly as S. Paule commaundeth M. And if one haue committed a great fault openly muste it be published for the first Pe. If it be open it is alreadie published Wherfore it is also néedful that the correction be in publique to the ende that the offence be also amended openly to serue to others for an example or otherwise the fault could not be well amended to satisfie the churche according as the discipline therof requireth Of excommunication and of the greatest rigour of the same M. ANd which is the greatest correction that the Churche may vse according to that discipline which is gyuen vnto hir by Iesus Christ P. It is excommunication M. What doth this excommunication emport P. The name therof declareth sufficiently vnto thée that it is an Ecclesiastique correctiō wherby it is declared that they shoulde be at the least shut from the communication of the Sacraments which are worthy of such censure M. Emporteth it nothing els P. yes in déede if it be taken in his extreme rigour M. What is it then that this extreme rigor importeth more yet P. It importeth acording to the expresse word of Iesus Christe that they which haue deserued it are holden and estéemed among Christiās as pagans and infidels in suche sorte that they are not only not receyued to the communion of the Sacraments of the Churche but that also the faithful and true Christians do withdrawe and separate themselues from all familiar conuersation with them to the ende they maye learne to be ashamed of their faultes and to acknowledge them the better to the ende they may attayne true repentance to reconcile and agrée themselues with the Churche of GOD whome they haue offended Of the force of laufull excommunication and of the povver of the keys giuen to the church M. THey are not then shut foorth from the communion of the Sacramentes of the Churche to the ende they shoulde alwayes remayne oute of the Churche Pe. If they continue obstinate in their sinnes not shewing apparaunte testimonie of repentaunce nor reconciling them to God and to hys Churche by the meanes therevnto ordeyned they doe not onely remayne shut foorth from the Communyon of the Sacramentes and from the companye of the faythfull but also from the kingdome of heauen and from eternall lyfe Math. Excommunication is not then a matter of small censequence but is much more to be feared than is a corporall punishement Peter It is certaine if it bée lawfullye doone for so muche as Iesus Chryste hathe giuen to hys Churche the keyes of the Kyngdome of Heauen with suche power as what so euer shée should loose or bynd in earth according to his word shuld be also bound or vnboūd in heauen M. But if the sinner acknowledge his faulte and yelde a true signe of repentaunce and desire to be reconciled and at one with the Churche it is granted vnto him Pe. Euen as the Churche hath power to bind the obstinate so hath she power to loose the penitent and euer according to the worde of God prouided that they accomplishe that whiche true repentaunce and the true discipline of the Churche doe require M. And when the Churche hath in such sort either boūd or loosed any one by the censure of excōmunication wilt thou conclude that God also holdeth him for bounde or loose P. Euen as the Sacraments are not playes for little Children nor playes fained of pleasure but are ordinances and testimonyes of God which represent by exterior ceremonies the spiritual things which in déede are communicated to the faithfull by them So is not excommunication a vayne ceremonie as a iuggling but a sure testimony of God which he hath ordained to signifie and declare which they be that he auoweth for members of hys Church or els that he holdeth for rotten members cut of and cast out of the same and consequently from the kingdome of heauen into the which none maye enter excepte he bée in déede first a member of the Churche and by the meane of the same If excommunication may extende further than to the disobedient M. SEeing then that excommunication belōgeth properly to the disobediēt may they then excōmunicate those which acknowledge their fault how great so euer it be and do giue testimonie euident inough of their repentance before they be excommunicated P. Thou must vnderstande that all disobedience deserueth excommunication and chéefly when a man hath bene admonished thrée times according to the order giuen by Iesus Christe concerning the same and doth not amēd his faults when they be offensiue and of euill example and that they be not onely little infirmities and ignoraunces the which men may not as easily correct as they would but are great offences M. I do well graunte thée that fo● rebellion and contempt of admonitions and warnings is a very great fault and a very euill exāple in the Church of God which ought not there to be endured P. Thou hast also to note that albeit a sinner doe acknowledge his faulte at the first or second admonition and warning that shall be giuen him yet for all that it may be suche that for example the sinner may deserue to be at the least suspended from the communion of the sacraments for a time M. Why so if there be no manifest rebellion P. In part to proue the better the repentance of the sinner and in time the better to iudge whether there be fayning in it or no and apertly to giue example to others to the ende they may he the more afrayde to offende and that al togither they may learne the better to honour the Sacramentes and to take heede howe they contaminate and prophane them by their slaunderous vyces For as it

soule from the whiche sinne cheefely doth procéede For the bodie shoulde not sinne at all if sinne were not firste in the soule M. Why sayst thou so P. Forsomuch as the body is but as it were the instrument of the soule by the whiche she worketh and dothe hir workes wherfore if there be faulte in the worke the faulte maye not be attributed to the instrument but rather to the woorker whiche worketh or else if there bée faulte in the instrumente it is greater in the woorker whiche woorketh euill Mathewe Thou wilte then conclude that it was necessarie that Iesus Chryste shoulde suffer for vs not onely in bodie but also in soule Peter He hathe righte well declared it when he sayde My soule is heauie euen to deathe and when he did sweate bloud in great abundance euen for very sorrowe and anguishe that he felte in his soule in the whyche hee hathe suffered more than in his bodie for so muche as he bare the iudgemente of God in the same chéefly whyche the bodye coulde not apprehende but in as muche as the féeling of it is come to it by the meane of the soule Mathew The passage whiche thou haste euen now alledged séemeth to me very cleare and plaine against those whiche estéeme the Godheade of Iesus Chryste to bée in steade of his soule Peter Iesus Chryste hym selfe hathe yet more confirmed that which thou sayest when he yelded vp his spirite vppon the Crosse and that he sayde Father I commende my soule into thy handes M. This passage sheweth playnely that by the death of Iesus Christ there was a very separation of spirite and bodye and so consequently of the soule for so muche as the spirite is also taken for the soule P. The matter is very plaine For if the diuinitie of Iesus Christ had ben in stead of his soule without a very humane soul he could not haue died of a very humane death forsomuch as it can not dye except there be very separation of bothe bodye and soule in man. The nynth Dalogue is of the offices of Iesus Christ Of the signification and exposition of the name of Christ and of his offices the whiche that name doth comprehend MATHEVV I Do now wel vnderstād all the matter which thou hast nowe handled ther resteth that thou expounde vnto me that which thou hast to say yet concerning the office of Iesus Chryste P. Forsomuche as we haue alredy spokē largely inough when we did speake of the meane by the which man is deliuered from sin made agréed with God that whiche we haue already sayd may serue vs much to that whiche yet resteth to be spokē of M. What wilt thou then say more P. We haue nothing here to consider but only that whiche the name of Iesus Christe doth importe M. And what doth it import P. First he is called by the name of Iesus which signifieth Sauior to admonish vs that he was sent vnto vs from the Father to saue vs and that we may haue saluation by none other but by him only M. And what importeth the name of Christ P. Thrée offices whiche belong vnto him for whose cause he is called by that name M. Whiche be these offices P. The office of a prophet of a king and of a Sacrificator M. What signifyeth then the name of Christe whiche comprehendeth so many things P. It signifieth anointed and bicause that in the auncient Churche of Israell the Prophets kings and sacrificators were annoynted by the ordinance of God in testimonie of their vocation and office they were called by that name and in like wise bycause they were true fygures of the very anoynted of the Lorde which is the very sonne of God whyche was anoynted by the holy Ghoste who was giuen to him withoute measure aboue all other men M. Thou wilte then say that Iesus Christ is also named with that name aswell bycause of the same vinction as bycause that all those offices were enioyned to him by the father P. It is euen so Of the office of a Prophete of Iesus Christ and of the per fection of his doctrine M. SHewe me nowe what euery one of these offices importeth and begin by his office of Prophete Peter As concerning hys office of Prophete hée is not onely a Prophete as those whiche in the Scriptures are called by that name but of an other sorte muche more excellent M. What is the difference that thou there puttest P. I finde there difference chiefly in two points M. Whiche is the firste Peter It is that God hathe not spoken in his Church in the person of Iesus Christe onely in the manner that he hath heretofore spoken by his Prophets in sundry sortes more couert and darke but hath spoken by his owne Sonne plainly and with an open face and hathe shewed vnto vs by him the doctrine of saluatiō so fully and perfectly that we may not attende any other perfection in thys worlde as touching that pointe M. Thy meaning is then that seeing Iesus Christ is come vppon earth he hath brought the doctrine requisite in his Churche so perfecte that no man may adde any thyng more therevnto and that none ought frō that time foorth to loke for any more ample and perfecte reuelation and manifestation of the wil of God. P. Sainct Iohn doth witnesse it vnto vs when he saithe that no man euer sawe God but the sōne which is in the bosom of the Father hath declared him vnto vs For this cause Iesus Christe him selfe hath saide that he hath declared to his disciples all that whiche he hath hearde of his Father Of the povver and efficacie of the ministerie of Iesus Christ and of that vvhich he giueth to the ministerie of others M. WHiche is the other pointe that thou hast yet to expounde concerning the difference whereof thou hast made mention touching the office of prophet of Iesus Christ P. It is that Iesus Christ is not a Prophete hauing none other power but to shew foorth the worde of God by mouth as the other ministers of the same do But beside that he hathe the power to imprinte the same in theyr hartes by the vertue of his holy spirite and to giue it vertue and efficacie in thē M. Thy meaning is then that the other prophets and ministers of the worde of God haue not that power P. Not of them selues but so farre foorth as Iesus Christ doth worke in them and in their ministerie by the diuine power of his holy Spirite And therefore when he commanded his Apostles to go and preache the Gospell and did giue vnto them power to pardon retaine sinnes by him he foorthwith gaue vnto them the holy Ghost brething vppon them in token of the same and afterwarde did send him to them vppon the daye of Pentecost after that he was ascended into Heauen M. I thinke that that whiche thou saist is the cause why Sainct Paule sayd he that

Sauior and redéemer Iesus Christ M. This good God and Father giue vs the grace the whiche I humbly desire in the name of his sonne Iesus Chryst that it may please him so to imprinte in our heartes all that doctrine by his holie Spirite that we may well put it in vse to the glorie of his holy name and to the edification of all men P. This good God giue vs the grace and not to vs only but also to all the people of the earthe to the ende that euen as he is God only and that there is but one onely mediator Iesus Christ and one lawe and one Gospel and one Baptisme and one Church euen so that al may be vnited in him by his holy Spirite to serue and to honoure him in truthe and in Spirite euen as to hym only all honour and glorie doth belong for euer and euer Sobeit The ende ¶ The Printer to the Readers greeting FOr somuche as many good men desire to haue the copie of the prayer whiche the Author of this booke hath accustomed to make at the beginning of his sermons so haue I thoughte it no inconuenient to printe it here to the ende that all suche as woulde mought vse it to the aduancement of the glorie of God to whose grace I commende you The Prayer ACknowledging oure faultes and imperfections and that of our selues we can haue no good thyng if it be not giuen vs from heauen wée will humble our selues before the high maiestie of our good God and Father full of all goodnesse and mercie beséeching him that he will not enter into Iudgemente wyth vs to correct and punishe vs in his anger and wrath hauing regarde to our sinnes and iniquities but that he looke vpon the innocencie iusties and obedience of hys sonne Iesus Chryst whom he hath giuen to death for vs for whose sake if maye please him to receiue vs al to mercy and by his heauenly lyghte to driue oute of our heartes all darknesses erroures and ignorances and to fill vs with his graces and the graces of his holy spirit which may bring vs to the ful knowledge of al truth and may open to vs the true vnderstanding of his holy word to the ende that it be not corrupted by our carnall sense and vnderstanding but that he may giue vs the grace as he hath spoken by his holy Prophetes and Apostles that being gouerned by one very Spirite we may declare it to his honoure and glory and to the edification of all men and that we do not heare it only with our carnal eares to oure iudgemente and condemnation as the Infidels and hypocrites doe but that we maye receyue the same into our hartes as true children of GOD thorowe true and lyuely Fayth the whiche may be effectuous and working thorowe charitie learning thereby to renounce oure selues all Idolatrie all wycked superstitions and carnall affections to put wholly all oure trust in hym and to consecrate and conforme oure selues wholly vnto hys holy will to the ende that our lyfe and conuersation may bée to his honour and his praise and that for our Lord Iesus Christs sake we may be found without blame and without spotte before his face the whiche things wyth all others whiche this good GOD and Father doothe knowe to be necessarie for vs wée will demaunde them of him as this great Sauiour and Redéemer Iesus Chryste his deare Sonne our Soueraigne mayster hathe taughte vs saying all with one heart Oure Father whiche arte in Heauen c. The Exposition of the Preface of the Law set foorth by maister Peter Viret Minister of Gods worde I Am the Eternal thy God which haue brought thée out of the land of Egypt from the house of bondage Questions concerning the presence of God in the mountayn of Synai and of his voyce and of the lawe giuen by the Angelles TIMOTHE DANIEL BEfore that we enter into the Exposition of the Cōmaundements conteined in the Law according to our agréement I woulde gladly vnderstande two litle poyntes of thée which Moyses maketh mention of Daniel What are those pointes Timothie The first is howe that God whiche is in all places and doth fil both heauen and earth and is infinite did descende into the mountayne of Synai for was he not there before The other howe he spake in proper person for somuche as he hathe neyther bodye mouth nor voyce like vnto mans voyce if we doe consider him in his béeing and diuinitie On the other syde S. Paule and S. Stephen doe playnly testifie that the lawe was giuen by the Angels Of the presence of God in general which is common to all men and creatures and of his speciall presence towardes his seruantes D. THere is no greate difficultie in these questions For albéeit God doth fill bothe heauen and earth through his diuinitie yet notwithstanding for so muche as he doth not alway declare his maiestie his power his wisedome and goodnesse so manifestly and familiarly in one place as in an other the holie scripture to condescend and agrée to our grosnesse doth oftentimes attribute that vnto God whiche is proper to man to declare vnto vs the more plainly and familiarly his presence and assistance There is no dout but that God was alreadie in the mount Sinai before the time that he gaue his lawe as he was throughout the whole worlde and euen as he is at this day but he did not shew him selfe in such sorte as he did then there shewe him selfe to his people wherefore the Scripture sayth bicause of such a shewyng of his presence that he did there descend Of the voice of God vvhich vvas heard by men and of his lavve giuen by the Angels T. ANd what sayest thou concernyng the other pointes D. Albeit that God haue no body as concernyng his diuine essence or beyng nor voice like vnto the voyce of man so is it notwithstanding an easie matter for him to whome nothing is impossible to make him selfe a voyce and to take such forme and likenesse as pleaseth him to cause him to be heard and knowen so farre sorth as is méete for the saluation of man the infirmitie of mā may endure And also there is no inconuenient to say that the lawe which God gaue was giuen by Angels for so much as God was serued by their ministerie in the giuing of it and that his maiestie was not there shewed but being accompanied with his Angels which are alwaies prepared ready to serue him wherefore both the one and the other is true to wéet that God himself did speake giue his lawe and that it was giuen by the ministerie of his Angels Of the preface of God in his Lavve and of the titles vvhich he giueth to himself in the same and of the poynt that is chiefly required in that Lavve T. BEfore that God did take in hand to giue his cōmaundements he doth first vse a Preface whiche semeth to belong onely