Selected quad for the lemma: earth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
earth_n	apostle_n	heaven_n	loose_v	2,492	5	10.3143	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17167	A confutation of the Popes bull which was published more then two yeres agoe against Elizabeth the most gracious Queene of England, Fraunce, and Ireland, and against the noble realme of England together with a defence of the sayd true Christian Queene, and of the whole realme of England. By Henry Bullinger the Elder.; Bullae papisticae ante biennium contra sereniss. Angliae, Franciae & Hyberniae Reginam Elizabetham, & contra inclytum Angliae regnum promulgatae, refutatio. English	Bullinger, Heinrich, 1504-1575.; Golding, Arthur, 1536-1606.	1572 (1572)	STC 4044; ESTC S106868	129,668	182

of the Scriptures Now if I listed to play the Rhetoricien héere I could with many wordes declare that hell gates do not onely preuaile against the Romishe Bishops and their Court the filthiest that euer was but also that the very prince of féendes him selfe obteineth full and onely souereintie in them Which thing I could without trouble shew and proue both by the witnesse and by the complaints of the Bishops them selues But let vs ouerpasse that abhominable filthinesse and make hast to the opening of the residue of this place For there is no man so blockishe that hath not now of late euen felt with his handes that in these wordes of the Lord there is nothing spoken of the vnmeasurable power of the Pope but that there be set out vnto vs farre more heauenly and healthfuller thinges Prayse and thankes be geuen vnto God. ¶ That not euen by the gift of the keyes vnto Peter there is any fulnesse of power deliuered by the Lord either vnto Peter or vnto the Pope for that the keyes are a farre other thing yea and a thing of much greater holinesse then is the sayd fulnesse of the popish power THe Lorde addeth vnto the premisses And I will geue thee the keyes of the kingdome of heauen and whatsoeuer thou byndest vpon earth shall be bound in heauen and whatsoeuer thou loosest vppon earth shall be loosed in heauen By which wordes the Lord sheweth againe that this charge concerning blessednesse and eternall life which he hath hetherto layd forth perteineth not onely to Peter or the rest of the Apostles but also vnto all men through the whole world Moreouer he sheweth the meane and maner how men are brought into the Church that is to say how they be builded vpon the Rocke and made members of Christ and the Church and so enter into the kingdome of heauen You Apostles sayth the Lord shall open the way and as it were by reaching out your handes bring men into the company of me and of my Saintes and consequently into the kingdome of heauē and that shall be done by the preaching of the Gospell For by fayth we be graffed into Christ and his Church But fayth commeth by hearing and hearing by the preaching of the Gospell And therfore sayth the Lord I will geue you the keyes of the kingdome of heauen that is I will commit vnto you the charge of preaching the Gospell to this end that you shall go out into the whole world and by declaring vnto all men the remission of sinnes through me set thē loose that be fettered in the chaines of their sinnes and open the kingdome of heauen to them that beleue and on the other side bynde those that shake of the preaching of the Gospell that is to say declare and witnesse vnto them that they be subiect to eternall damnation And this your declaration and witnessing shall be so ratified and assured that whomsoeuer ye loose or binde by my worde vpon earth them will I also account as loosened or bound in heauē And this is the simple meaning of Christes wordes flowing out of the wordes them selues without any racking of the wordes at all Which meaning I will more cléerly enlighten and more assuredly confirme by that which ensueth The worde Keyes are not vttered alwayes in one signification in the Scripture For otherwise there is no man but he knoweth what they be in their proper signification that is to wit tooles wherwithall the lockes of doores chestes and such other thinges are opened or shut And they be conueyed ouer from bodily thinges to spirituall thinges from earthly thinges to heauenly thinges and sometime they be taken for souerein and full power like as when we read in the Apocalips that Christ hath the keyes of Dauid of death and of hell For by that phrase of spéech is betokened that Christ hath the souerein and most absolute power or authoritie to gouerne the kingdome of Dauid and also full power ouer death it self and ouer hell and that he is able to deliuer from death or to thrust down into hell whomsoeuer he listeth These Keyes that is to say this power belongeth onely vnto Christ and no creature is partaker of it Wherupon also in the Apocalips the Lord sayth with a vehemencie I haue the Keyes and he sayth not I haue had but I haue I say I haue them yet still and will haue them euer I resigne them to no man. There is also the Key of knowledge and the Key of the kingdome of heauen whereof we intreate at this present The Key of knowledge is instruction wherby a mans vnderstanding is opened and his want of skill amended And the Key of the kingdome of heauē is a plaine or lightsome declaration or laying forth of thinges whereby men are taught what way they may goe into heauen or how they may be saued I faine nothing of mine owne head in this behalfe in these thinges I followe the Scripture and for mine exposition I alledge the very worde of Christ saying in the Gospell after S. Luke Woe be to you Lawyers whych haue taken away the key of knowledge ye entred not in your selues and them that came in ye forbad Which wordes of the Lord Mathew vttereth in this wise Woe be to you Scrybes and Pharyseys for ye shut vp the kingdome of heauen before men ye your selues goe not in neyther suffer ye them that come to enter in Behold looke what Luke called the taking away of the key of knowledge that doth Matthew call the shuttyng vp of the kingdome of heauen And therefore what els I pray you is it to bring forth the keyes of the kingdome of heauen then to bring forth the keyes of knowledge that is to say the doctrine which cōcerneth the kingdome of heauen through the instruction whereof we may know how to become partakers of the euerlasting saluation Againe to take away the keyes of knowledge or of the kingdome of heauen is nothing els but to withstand the doctrine of the Gospell concerning the kingdome of God or to assault it or to geue commaundement that it be not preached You therfore enter not in sayth the Lorde I meane by harkening to my doctrine ye beleue not that ye might be saued neither suffer ye them to enter which come and are desirous of my doctrine concerning the kingdome of God that is to say which would faine heare and beleue my doctrine that by faith they might be made heires of Gods kingdome while you slaunder my doctrine and my workes as though they procéeded from Sathan and therefore were to be abhorred and eschewed of good men And by these wordes of the Lord it appeareth most manifestly that the keyes wherof he speaketh here in S. Matthew saying and to thee will I geue the keyee of the kingdome of heauen are not any other thing then the charge of preaching the Gospell committed by the Lord to the ministers of his Church that by the sayd

man ought to be compelled to rightuousnesse when you read that the householder sayd to his seruauntes whomsoeuer ye finde make them to come in or when you read that he which was first Saule and afterward Paule was with great violence and compulsion enforced by Christ to know the truth and to hold it whether he would or no The same Austen agayne in his v. Epistle to Earle Boniface sayth where is the fréedome of beleuyng or not beleuyng which these men are wont to blase abroad saying whom hath Christ enforced whom hath Christ compelled Behold they haue the Apostle Paule in him they may sée Christ first compelling and afterward teachyng first beating and afterward comforting And it is a wonder to sée how he that came in vnto the Gospell by compulsion of bodily punishment hath labored more in the Gospell then all they did that were called in by the onely word and that his perfect charitie hath driuen feare out of doores whom greatest feare compelled to charitie Why then should not the Church compel the vnthriftie children to returne if the vnthriftie children haue compelled others to perish Agayne in the same Epistle the same Austen sayth whereas they that would not haue any iust lawes ordeined agaynst their wicked heresies auouch that the Apostles demaunded no such thinges of the kinges of the earth they consider not that the state of that tyme was other then it is now and that all thynges are to be done in their times For what Emperour beleued in Christ at those dayes that he might haue done him seruice by making lawes in defence of godlinesse agaynst vngodlinesse when as yet this prophesie was in fulfilling why did the Gentyles rage and why did the people imagine vayne thinges The kinges of the earth stode vp and the princes assembled together against the Lord against his christ For as yet the world was not come to that point which is spokē of anone after in the same Psalme And now ye kinges bethinke your selues be learned ye that iudge the earth do seruice vnto him in feare and reioyse with trembling How then do kynges serue God in feare but by godly seueritie of prohibiting punishing the thinges that are done agaynst the cōmaundementes of the Lord for he serueth in one sort as he is a mā in another sort also as he is a king In that he is a mā he serueth him by liuing faithfully in that he is also a king hée serueth by stablishing with conuenient rigour such lawes as commaund rightfull thinges and forbid the contrarie So serued Ezechias by beating downe the groues and temples of the Idols and the high places that had bene builded agaynst Gods commaundement So serued Iosias by doing the like thinges So serued the king of Niniuie by compelling the whole Citie to pacifie Gods displeasure So serued Darius by breaking the Idoll and giuing it into the power of Daniell and by casting his enemies in to the Lyons So serued Nabuchodonosor by making a terrible law to all that were vnder his dominion from blaspheming God by a terrible law Kinges therfore in asmuch as they are kinges do then serue God when they do that thing to serue God withall which they could not do if they were not kinges Considering then that kinges serued not the Lord in the time of the Apostles but as yet imagined vaine thinges against God and against his annointed that the sayinges of the Prophetes might be fulfilled truly vngodlinesse could not thē be prohibited but rather it was executed by lawes For the state of those tymes was so far out of order that euen the Iewes slew them that preached Christ thinking themselues to do God high seruice according as Christ had prophesied afore the Genttles raged against the Christians and yet the strength of Martyrs ouercome them all But after the thing began to be fulfilled which is written All the kinges of the earth shall worship him All natiōs shall serue him what is he that is in his right wits that will say vnto kinges Take you no care in your kyngdome who defēdeth or assaulteth the Church of your Lord it makes no matter to you who be chast who be vnchast in your Realme For seing that God hath giuen vnto mā frée choise why should aduoutrie be punished by lawes apostasie be let slip Is it a lighter matter for the soule to breake her faith plighted vnto God thē for a womā to breake her troth plighted vnto mā Or if the thinges that be cōmitted through ignoraūce not through contēpt of religiō be to be punished more gently are they therfore to be neglected In déede it is better who doutes that mē should be brought by gentlenesse to serue God then to be compelled to it by feare of punishment and smart But bycause they that be gētly allured be the better it foloweth not that those which are otherwise should be neglected For it hath done many men good which thing is euident by experience to be first compelled by feare or smart that they might afterward be taught or accomplish the thing in worke which they had learned already by word Thus much haue I hetherto rehearsed out of the bookes of Austen which I suppose do satisfie such as are not giuen to contention in this case Furthermore that euery man should not haue leaue to chuse at his own pleasure and to folow what likes him best in the case of faith and Religion it is forbidden long ago in Gods law accordyng as is read to this effect ye shall not do euery one of you what seemeth right in his owne eyes Marke and heare all that I cōmaund thée that thou mayest fare well and the children after thée when thou doest the thing that is good and acceptable in the sight of thy god Therfore looke what I commaund thée that onely do thou vnto the Lord neither put thou any thing to it nor take thou any thing away Nay truly it is the welspring and originall of all mischief errour heresie schisme dissention and troubles if it were frée for euery man to folow the fancies of his owne head and the imaginations and deuises of his owne hart Which thing is proued by the stories of all ages and by the experience of our time also And ye shall read often in the Prophetes depart ye or turne ye from your owne wayes and you haue chosen in your wayes the thinges that displease me Also walke ye in my wayes and it shall be for your weale And what els is the Popish Religiō but a way deuised set vp by the will and pleasure of man cōtrarie to the rule of Gods word From the which God willeth the Magistrate to turne away his seruaunts and to bring them backe agayne into the way of the lord Dauid the king and Prophet pleased the high God singularly in this respect though in many things he defiled him selfe shamefully that he