Selected quad for the lemma: earth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
earth_n	heaven_n	kingdom_n	loose_v	3,837	5	10.6057	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A45129	The healing attempt being a representation of the government of the Church of England, according to the judgment of her bishops unto the end of Q. Elizabeths reign, humbly tendred to the consideration of the thirty commissionated for a consult about ecclesiastical affairs in order to a comprehension, and published in hopes of such a moderation of episcopacy, that the power be kept within the line of our first reformers, and the excercise of it reduced to the model of Arch-Bishop Usher.	Humfrey, John, 1621-1719.	1689 (1689)	Wing H3679; ESTC R20326	63,242	94

he shutteth up the Gate of the Kingdom of Heaven against Unbelieving and Stubborn Persons denouncing unto them God's Vengeance and everlasting Punishment or else when he doth quite shut them out from the bosom of the Church by open Excommunication Out of doubt what Sentence soever the Minister of God shall give in this sort God himself doth so well allow it that whatsoever here in Earth by their means is loosed and bound God himself will loose and bind and confirm the same in Heaven And seeing one word is given to all and one only Key belongeth to all we say there is but one only Power of all Ministers as concerning opening and shutting At this time so much was given the Priest that no room was left to make the Bishop of an Order distinct from him The Keys belong'd to all Ministers to the Priest as well as Bishop In the Defence of the Apology of the Church of England Part. 2. Ch. 3. Divis 5. this Learned Bishop is more full and particular in his Assertions In St. Jerom's time saith he there were Metropolitans Archbishops Archdeacons and others but Christ appointed not these Distinctions of Orders from the beginning These names are not found in all the Scriptures This is the thing which we defend St. Jerom saith Sciant Episcopi c. Let Bishops understand that they are in Authority over Priests more by Custom than by Order of God's Truth Erasmus speaking of the times of Jerom saith that Id temporis idem erat Episcopus Sacerdos Presbyter These three names Bishop Priest Presbyter at that time were all one To the Testimony of Jerom the Bishop adds that of St. Austin Epist 19. saying That the Office of a Bishop is above the Office of a Priest not by Authority of the Scriptures but after the names of Honour which the custom of the Church hath now obtained The Bishop in Defence of the Church of England Part 2. Ch. 9. Divis 1. had affirm'd That against the Sacred Scripture neither Law nor Ordinance nor any Custom ought to be heard no tho' Paul himself or an Angel from Heaven should come and teach the contrary To this Harding replies If all things necessary to Salvation be contain'd in the Scriptures then whatever is not in them contained the same is not necessary if not necessary why should we be laden with unnecessary Burdens Then away with all Traditions at a Clap be they never so Apostolick Remember you not what the most Renowned Fathers have said of the Necessity of Traditions If we go about to reject the Customs that be not set forth in Writing we shall bring the Preaching of the Faith but to a bare name For so they were taken for Hereticks who denied the Distinction of a Bishop and a Priest c. Jewel rejoyns This in the Margin in an Untruth for hereby both St. Paul and St. Jerom and other good men are condemn'd of Heresie But what meant Mr. Harding here to come in with the Difference between Priests and Bishops thinketh he that Priests and Bishops hold only by Tradition or is it so horrible a Heresie as he makes it to say That by the Scriptures of God a Bishop and a Priest are all One or knoweth he how far and to whom he reacheth the name of an Heretick Verily Chrysostom saith Between a Bishop and a Priest in a manner there is no difference St. Jerom saith somewhat in a rougher sort I hear say There is one become so peevish that he setteth Deacons before Priests that is to say before Bishops whereas the Apostle plainly teacheth us that Priests and Bishops are all one St. Austin saith what is a Bishop but the first Priest that is to say the Highest Priest so saith Saint Ambrose There is but One Ordination of Priest and Bishop for both of them are Priests but the Bishop is the first All these and other Holy Fathers together with St. Paul the Apostle for thus saying by Mr. Harding's Advice must be held for Hereticks Besides as the Bishop is very express in his asserting a Bishop and Presbyter to be according to Christ's Institution all one Part 6. Chap. 9. Divis 1 2. He is no less so in granting that the Bishop has receiv'd from the Prince the several Privileges he has above a Presbyter I grant there be many special Privileges granted upon great and just Considerations of the meer favour of the Prince that a Priest being found negligent or otherwise offending in his Ministry should be convinced and punished not by the Temporal and Civil Magistrate but by the Discretion of the Bishop Mr. Harding must remember that all these and other like Privileges passed unto the Clergy from the Prince and not from God and proceed only of special Favour and not of Right Archbishop Whitgift in opposing Cartwright's Platform about the Government of the Church asserted to be de Jure divino distinguisheth between Spiritual and External Government and saith That the External Government hath both a Substance and Matter about which it is occupied and also a Form to attain the same consisting in certain Offices and Functions and in the Names and Titles of them The Substance and Matter of Government must indeed be taken out of the Word of God and consisteth in these points That the Word be truly taught the Sacraments rightly administred Vertue furthered Vice repressed and the Church kept in quietness and order The Officers in the Church whereby this Government is wrought be not namely and particularly expressed in the Scriptures but in some points left to the Discretion and Liberty of the Church to be disposed according to the state of Times Places and Persons Thus much in his Preface conform to those who went before The Ministry of the Word and Sacraments and Reprehensions c. which belong to the Priest is of God the other Offices and Functions which as he elsewhere has it belong to the external Order and Policy of the Church and consequently the Distinction between Bishop and Priest Defence Tract c. 3. Div. 38 39 40 41. and Superiority of a Bishop above a Priest are only of humane Institution More particularly Cartwright contending for a sort of Discipline which is a Matter of Faith and necessary to Salvation the Archbishop distinguisheth between such things as are so necessary that without them we cannot be saved and such things as are so necessary that without 'em we cannot so well and conveniently be saved and then adds To be short I confess that in a Church collected together in one Place and at Liberty Government is necessary with the second kind of Necessity but that any one kind of Government is so necessary that without it the Church cannot be saved or that it may not be altered into some other kind thought to be more Expedient I utterly deny and the reasons that move me so to do be these The first is because I find no one certain and

the Word Administring the Sacraments Imposing of Hands and guiding the Keys to shut or open the Kingdom of God. The first two must be general to all Pastors and Presbyters of Christ's Church but so do not the other two I have largely debated and made it plain as well by the Scriptures as by other Ancient Writers past all Exception there have always been selected some of greater Gifts than the Residue to succeed in the Apostles Places to whom it belonged both to moderate the Presbyters of each Church and to take the special Charge of Imposition of Hands and this their Singularity in Succeeding and Superiority in Ordaining have been observed from the Apostles times as the Peculiar and Substantial marks of Episcopal Power and Calling The Power of the Keys and Right to Impose Hands by which he always means the Power to Ordain Ministers and Excommunicate Sinners belong unto the Bishop distinguishing him from a Presbyter What the things are Chap. 12. p. 208. which must abide for ever in the Church I shewed before it shall suffice now to rehearse them namely Power to Preach the Word and Administer the Sacraments the Right use of the Keys and Imposition of Hands These four parts for Brevities sake I often reduce to two Branches which are Doctrine and Discipline comprizing in Doctrine the Dividing of the Word and Dispensing of the Sacraments and referring the rest I mean the Publick use of the Keys and Imposition of Hands to the Discipline or Regiment of the Church The Discipline and Government of the Church I mean the Power of the Keys Ch. 12. p. 213. and Imposing of Hands are two parts of Apostolick Authority which must remain in the Church for ever These Keys are double the Key of Knowledge annexed to the Word the Key of Power referred to the Sacraments Some late Writers by urging the one abolish the other howbeit I see no sufficient Reason to countervail the Scriptures and Fathers that Defend and Retain both The Key of Knowledge must not be doubted of our Saviour in express words nameth it Wo be to you Interpreters of the Law for ye have taken away the Key of Knowledge The Key of Power standeth in these words of Christ to Peter I will give thee the Keys of the Kingdom of Heaven and whatsoever thou shalt bind on Earth shall be bound in Heaven c. And likewise to all his Apostles Whatsoever ye bind on Earth P. 218. c. It resteth in this place to be considered to whom those Keys were committed whether Equally to all Presbyters or Chiefly to Pastors and Bishops The like must be done for Imposition of Hands whether that also pertain'd indifferently to all or specially to Bishops This is the State of the Point in Controversie namely Whether the Power of the Keys and that of Imposition of Hands belong Equally and Indifferently to all Presbyters and Bishops or whether they do not belong chiefly and specially to Bishops But whether the one or the other be affirm'd 't will unavoidably follow that these Powers in a sense belong to both Thus much is supposed in the very state of the Question which is not whether these Powers do not at all belong to Presbyters but whether they do belong so much to Presbyters as unto Bishops so that the holding them to belong chiefly and specially unto the Bishop implies that they do tho' in a lesser Degree belong unto Presbyters They appertain both to the Presbyter and Bishop but not Equally to the Bishop chiefly and specially Now Conform hereunto the Learned Bilson saith The Bishop then or President of the Presbyters for I stand not on Names Ch. 14. p. 293. while I discuss their Powers is by Christ's own Mouth pronounced to be the Angel of the Church that is the Chief Steward over God's Houshold and Overseer of his Flock And touching the Presbyter's Power P. 319. He adds That at first the Presbyters sate with the Bishop as Assessors and Consenters before Synods undertook such Causes But after when once Councils began to have the Hearing of Grievances then sate the Presbyters with the Bishop only as Beholders and Advisers of his Judgment The Private use of the Keys in appointing Offenders upon the Acknowledging their Sins P. 317. for a time to forbear the Lord's Table we deny not to Presbyters However the Ambiguity of the Name of Bishop and Community of many things incident and appertinent both to Bishops and Presbyters urged him to lay down certain Peculiar Marks and Parts of the Bishop's Office whereby they are always Distinguished from Presbyters and never Confounded with them either in Scriptures Councils or Fathers There were many Prerogatives says he appropriate unto the Bishop Ch. 13. p. 244. by the Authority of the Canons and Custom of the Church such as Reconciling of Penitents Confirmation of Infants and others that were Baptized by Laying on their Hands Dedication of Churches c. But the things Proper to Bishops which might not be Common to Presbyters were Singularity in Succeeding and Superiority in Ordaining These two the Scriptures and Fathers reserve only to Bishops they never Communicate them to Presbyters The Singularity of one Pastor in every place preserveth the Peace and Unity of the Churches and stoppeth Schisms and Dissentions for which Cause they were first Ordained by the Apostles 246. This is a certain Rule to Distinguish Bishops from Presbyters the Presbyters were many in every City of whom the Presbytery consisted Bishops were always Singular that is one in a City and no more except another intruded which the Church of Christ counted a Schism or else an Helper were given in respect of extream and feeble age in which case the Power of the latter ceased in the presence of the former And this Singularity of one Pastor in each place descended from the Apostles and their Scholars in all the famous Churches of the World by a Perpetual Chair of Succession and doth to this day continue but where Abomination or Desolation I mean Heresie or Violence interrupt it The second assured sign of Episcopal Power is Imposition of Hands to Ordain Presbyters and Bishops for as Pastors were to have some to assist them in their Charge which were Presbyters P. 248. so were they to have others to succeed them in their Places which were Bishops And this Right by Imposing Hands to Ordain Presbyters and Bishops in the Church of Christ was at first derived from the Apostles unto Bishops and not unto Presbyters and hath for these fifteen Hundred Years without Example or Instance to the contrary till this our Age remained in Bishops and not in Presbyters Jerom where he retcheth the Presbyters Office to the uttermost of purpose to shew that he may do by the Word of God as much as the Bishop he excepteth this One Point as unlawful for Presbyters by the Scriptures Quid facit Exceptâ Ordinatione Episcopus quod Presbyter non