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
A62955	Emerai par emeras, Extraordinary dayes, or, Sermons on the most solemn Feasts and fasts throughout the year viz. Christmas-day, Ash-Wednesday, Good Friday, Easter-day, Ascention-day, Whit-Sunday : whereunto are added two other sermons / by John Torbuck ...	Torbuck, John, d. 1707.	1671 (1671)	Wing T1909; ESTC R21672	43,444	138

Pentecost the Fiftieth or Jubilee from the Resurrection hath in it two direct acts of a joyful Jubilee 1. The Releasing of Prisoners 2. The Restitution of Estates gratìs Both these are effects of Christs Ascension which we have lately treated 4. Ephes 8. When he ascended up on high he led Captivity captive and gave gifts unto men In the former The Releasing we are freed from that bondage whereunto sin had brought us In the Latter our Restitution we take again our first Happiness lost at the Fall recovered by the renewing of the Holy Ghost 3. Tit. 5. This is that Inestimable gift of God at this time sent which we most infinitely undervalue whilst we think to value it at any temporal rate whatever For this Simon Magus offers that which Solomon 10 Eccles 19. saith answers all things Money But Peter said unto him Thy Money perish with thee because thou hast thought that the gift of God may be purchased with money Our Text is an Execration In the Text 4 parts wherin you have First The Person Execrating Peter Peter said 2. The Person Execrated Simon Magus v. 20. Peter saith unto him 3. The Execration it self Thy money perish with thee 4. The Reason of this Execration Because thou hast though that the gift of God may be purchased with money 1. The Person Execrating Peter who might well take on him this Authority having generally with the rest of the Apostles 20. Joh. 23 and particularly by himself 16. Mat. 18. received the power of the Keyes for binding and loosing for Absolving and Execrating Which power in Peter and the Apostles not Personally tyed only to them but they receiving it as Ministers Priests or Preachers as witnesses their preceeding Mission 20. Joh. 21. and Inspiration peculiar to this Office v. 22 was to be derived from them to all who should lawfully succeed in the same function See Bp. Andr. of the power of Absol p. 57. Wherefore at our entring into Holy Orders together with Preaching the Word we receive this Commission The Form is Receive the Holy Ghost whosesoever sins ye remit they are remitted unto them and whosoever sins ye retain they are retained c. Not but that Gods power is Ablolute his Grace free and unbounded He can save without meanes or Ministers but ordinarily in the remitting or retaining of sins he hath been pleased to appoint That the Vpper-house Heaven should concurre with the proceedings of the Lower-house the Pastors of his Church on Earth 18. Mat. 18. Verily I say unto you whatsoever ye shall bind on earth shall be bound in heaven and whatsoever ye shall loose on earth shall be loosed in heaven Christ having conferred this Honour on Ecclesiastical persons let men be very cautious how they deserve and they how they pronounce their censures 2. The Person Execrated Simon Magus a notable Sorcerer v. 9. It is reported that in Claudius Caesar's time there was a Statue set upon in Rome in Honour of him with this blasphemous inscription Simoni Deo sancto Justin Mart. Apol. 2. of his blasphemies write Euseb Iren. Epiph. Of his strange things he did relates Egesip lib. 1. c. 2. and Nicephor lib. 2. cap. 22.27 He was Deified of the people v. 10. afterwards a specious Professour Baptized admiring the Apostles signes and wonders v. 13. yet is not his heart right with God v. 21. He embraceth the ●aith but for some base end maketh Religion only a bait to fish for some Secular applause and advantage When Simon saw that through laying on of the Apostles hands the Holy Ghost was given v. 18. for this power v. 19. not questioning but to make his Market of it again He offered them money But Peter said unto him Thy money perish with thee c. 3. The Execration it self Thy money perish with thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thy Money go into distruction with thee or perdition so Judas is called 17. Joh. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The son of Perdition and Gods final Judgment on the wicked is styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Peter 3.7 The Perdition of ungodly men Simon Magus Apostatizing so damnably as he did from the purity of the Faith he had professed and was baptized into v. 13. which his blasphemous and vile proffers did too openly demonstrate is by the great Apostle Saint Peter who as before hath been said had received the power of Binding 16 Mat. 18 condemned as one Excommunicate from the Fellowship of the Spirit v. 21. Thou hast neither part nor lot in this matter and Retained in sin v. 23. Thou art in the gall of bitterness and in the bond of iniquity Thy money perish with thee This Phrase will bear a twofold Excommunication 1. Lesser 2. Greater The First Is a Delivering to Satan for the castigation or destruction of the flesh 1 Cor. 5.5 in order to the salvation of the Soul Here the party Excommunicated was subject by the obsession of some evil spirit or otherwise to divers tortures of Body sometimes to death it self The Latter or greater is An Anathema Maranatha 1 Cor. 16.22 the heaviest Curse the Fearfullest degree of Excommunication under which who lay could never here be reconciled to to the Church but carryes this dreadful Sentence with him till the Lord shall come to the last Judgment Both these intimate Gods wrath on notorious Sinners which when inflicted Riches perish fail stand us in no stead at all 11 Prov. 4. 7 Ezec. 19. Thy money perish with thee God inflict on thee some temporal punishment thy Purse shall not be able to help which they say come to pass accordingly by the breaking of his limbs on his pretended flight to heaven thereby discovering his fallacious Art and so dying See Egisippus lib. 3. de excidio Hierosolimitano cap 2 Torauebatur Magus Arostoli gratia c. Decidat Domine sic tamen ut nihil se potuisse vivens recognoscat statim in voce Petri implicatis remigiis alarum quas sumpserat corruit nec exanimatus est sed fracto debiliatoque crure Aritiam concessit atque ibi mortuus est This is a temporal Perishing 22. Jos 20 119 Psal 92. Or Thy Money perish with thee without repentance be thou doomed to eternal damnation this is called Perishing too 2 Cor. 2.15 1 Cor. 1.18 In this First perishing thy bodily pain pereat Argentum let thy Money be at a losse as indeed it shall not able to relieve thee Much less if by obstinate and impenitential persevering in sin thou shalt incurr the latter perishing perfect and perpetual Torment both of soul and body at the great and terrible day of the Lord 2 Pet. 3.10 Then pereat Argentum Money shall run to nothing at the general Conflagration for as the old world by Water perished v. 6. so must this by Fire v. 7. 4. The Reason of the Execration Because thou hast thought that the gift of God may be purchased with money Here we are to Consider Two things 1.

up a f Kingdom a g Synagogue a h Legion f 11. Luk. 18. g 3. Rev. 9. h 5. Mar. 9. The great Belzebub can command thousands of his Ministers if God permit to vex and trouble us witness that poor Gadaren so infested with this i hellish Rout we are many may the chief Commander of those forces seem to answer in respect of those that were in or about the possessed i 5. Mar. 1 2 c. For though Christ rebuked the spirit whereby the person was principally actuated in the k singular number yet this Captain-agent was attended no doubt with a sufficient rabble of the black Regiment as appears by their several seizing the word once given on their several preys in that great herd containing about l two thousand k 5. Mar. 8. l verse 13. A multitude of Daemons as one observes without violence to their natures may lodge in the Body of one man These spirits being able to draw themselves out of their usual extent into a far narrower compass and perhaps wholly to quit their own vehicle to make use of anothers and so many may unite with the blood and spirits But wherever this throng of Feinds did bestow themselves whether in or about one man Gods bounty was never the less in suffering them to possess no more nor Christs power in driving them away from hence the Devils being nothing the weaker for not appearing each one harnessed with a several humane body By what hath been said we may gather there is a damned Militia the Devils march about in Troops and Armies to torment us and conspire our ruine yet we know how to disband them all no number of them can withstand Prayer and Fasting This kind goeth not out but by Prayer and Fasting 2. In the malady 2 Their Malignancy there is considerable in the evil spirits as their Multiplicity so Malignancy Hoc genus This kiud As it includes a numerous Combination so a Combination of more stiff and tenacious spirits See Bishop Hall's Paraprase on the place Having a more stubborn non egreditur a vix discedit goeth not forth and a hard departing 9. Luk. 40. stamped on them Hoc genus This kind are noted for a sort of bold abusive most extraordinary fierce and cruel Devils That valued not a bare n Apostolical command that ceased not to shew their malice in the o face of Christ himself p taring and bruising the possessed making him foam gnash with his teeth pine away q cry out suddenly fall or wallow on the ground Oft times casting him into the fire and into the waters 9 Mark 23. Seeking Extremities to destroy him without the least pity or respect on a s child and an t onely child n 9 Luk. 40. o ver 42. p 9 Mar. 18. q 9 Luk. 39. r 9 Mar. 20. s 9 Mar. 21. t 9 Luk. 38. Now Hoc geuus this kind be their number never so great their nature never so malign is to be ejected Christs way though no otherwise This kind goeth not forth but by Prayer and Fasting 2. 2 Remedy Prayer and Fasting not to be sevred The Remedy Prayer and Fasting not to be severed 1. Because Christ hath coupled them and what God hath joyned together let not man put asunder 19 Mat. 6. 2. It was the Custome of the Church of old to Joyn them as we see in u David in w Esther the x Israelites y Daniel in Anna 2 Luk. 37. So in the Epistle appointed for this day the Proclamation goes z Sanctifie a Fast gather the People and let the Priests say spare thy people O Lord. u 2 Sam. 12.22 75 Psal 13. w 4 Ch. 16. x 20 Judg. 26. y 10 Ch. 3. z 2 Joel 15 16 17. 3. 'T is the present practice of our Church On our Wednesdayes and Fridayes Dayes of Abstinence for the Bridegrooms taking away grounded on the command of our Saviour see Mr. Browning on that text p. 176 177. 2 Mark 20. to his Disciples that then they should fast in those dayes our Church enjoyns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 12. Act. 5. Instant earnest Prayer peculiarly applyed to the Letany Id. p. 148. as the Eastern Church testifies 4. Because saith Bishop Hall in his Paraphrase on the text Efficax est oratio praecedente Jejunio Cyp. de Jejur Tent. cap. 6. Devotion in Prayer is apt to grow dull and faint there must be an exercise of fasting and abstinence to set an edge upon it and stir it up Prayer may prevail without Fasting but Fasting without Prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. S. Chrys in Psal 145. is to small effect and when they both joyn together they make the strongest assault on Heaven as can be Wherefore the Servants of God in their highest concerns would not separate them 8 Ezr. 21.13 Act. 3.14 Act. 23. Prayer and Fasting render us most acceptable unto God and like unto the Angels Prayer saith Reverend Hooker The excellency of Prayer Eccl. Pol. lib. 5. Papagr 23. p. 23. are those Calves of mens lips 14 Hos 3. Those most gracious and sweet odours 5 Rev. 8. Those rich presents and gifts which being carried up into Heaven do best testifie our dutiful affection and are for the purchasing of all favours at the hand of God the most undoubted means we can use And again a little further the knowledge is small saith he which we have on earth concerning the things which are done in Heaven notwithstanding thus much we know the Saints in Heaven that they Pray and therefore Prayer being a work common to the Church as well Triumphant as militant a work common unto men with Angels what should we think but so much of our lives is coelestial and divine as we spend in the eyercise of Prayer So for Fasting if it be right is it not a chosen duty The excellency of Fasting an acceptable time unto the Lord 58 Isa 4 5. Again Fasting saith St. Chrysostome Ser. de Jejunio Tom. 5. is an imitating or following the very Angels in Heaven so far forth as we are able c. Fasting is the life of Angels so St. Ambrose Tom. 4. de Jejun cap. 3. p. 239. Qui jejunat Angelorum ritu vivit c. St. Basil Hom. de Jejun These two now linked must be of exceeding vertue and efficacy 5. Prayer from Fasting cannot be sundred for what is Fasting it self but silent Prayer where in our Humility without which vocal supplication is but an empty sound God effectually reads our wishes and the peices of a broken spirit are to him pleasing and prevalent Petitions 51 Psa 17. A broken and a contrite heart O Lord thou wilt not despise My next business shall be to enquire why Fasting should make Prayer so powerful and Secondly Why Fasting makes Prayer so powerful what Fasting it is that doth so For the first Fasting makes our Prayer more powerful Reason 1 1. As it helps us to the greater watchfulness hereunto sobriety and