Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	bind_v	church_n	key_n	4,545	5	10.1263	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A06347	An excellent and plaine discourse of the church, whereby the godlie may knowe and discerne the true Church, from the Romish Church, and all other false and counterfet churches, as well for matters of doctrine, as discipline, &c. Written in Frenche by M. Bartrand de Loque, a godlie minister of Dolphenine. And faithfully translated into English, by M.T.W. Seene and allowed; Traité de l'eglise. English	Loque, Bertrand de.; T. W. (Thomas Wilcox), 1549?-1608.	1582 (1582)	STC 16813; ESTC S103377	172,896	422

saying note him by a letter and haue no companie with him that hee may bee ashamed Also speaking of the incestuous person 1. Cor. 5. 5. I haue determined saith he that hee shoulde bee deliuered to Satan for the destruction of the fleshe that the spirite may bee saued in the day of the Lord Iesus These three ends are very largely laid out and at length discoursed vpon in the fourth booke of M. Caluines Institution cap. 12. Sect. 5. Calu. lib. 4. Inst cap. 12. sect 5. Wherof the summe is that in corrections and censures men must regarde and looke to three ends that is to say the glorie of God the edification of the Churche and the repentance and conuersion of sinners The fift consideration is that men in the reprehensions and censures of the Church looke well to this that they haue not such cōsideration regard or respect to the outward appearance and shewe of mens persons that they tread the little ones or poore people vnder their feete and support ayde and hearten the great and rich Deut. 10. 17. Gala. 3.28 For as God accepteth no mans person and in the Church there is neither Iewe nor grecian bonde nor free male nor female but all are one in Iesus Christe so the gouernours of the Church ought alwayes to walke with an vpright and equall foote without turning aside any maner of way in receiuing and allowing some and in refusing and disallowing others It is very true that corrections ought alwayes to bee tempered measured and accompanied with gentlenesse softnes and courtesie to the ende as Saint Paule saith that hee that is reproued or blamed 2 Cor. 2. ● may not be swallowed vp with ouer much heauinesse For otherwise wee shall turne the remedie into poyson and hurte And therefore the same Apostle doth exhorte vs Gal. 6.1 That wee should restore with the spirite of meekenesse such as be fallen into or ouertaken with some fault 1. Tim. 5.12 And againe Rebuke not saith hee an Elder vnreuerently but admonishe or exhort him as a father the young men as brethren the elder women as mothers the younger as sisters with all purenesse and chastitie Wee must therefore moderate with gentlenesse and meekenesse the rigour or hardnesse of the discipline least we hurt rather then profite But so farre off is it that they ought to spare any man that the corrections must be equally and indifferently applied and administred to all them which shall haue neede thereof whether they be men or women whether they bee great or small whether they be masters or seruants whether they bee Gentlemen or of the common sort Wee knowe with what earnestnesse and heate Chrysostome was angrie against the Pastours in his time who for feare of great and rich men durst not reiect or put from the supper any of them when they offred them selues thereto not before they were admitted thereto Chryso hom 3. in Mat. The blood saith hee of these men shall bee required at your handes If you feare mortall men for their greatnesse and riches verily men shall mocke you but if so be that you feare the liuing God he will bring to passe that euen men themselues shall haue you in honour and estimation And those which are lifted vp to dignitie An admonition to great men not to reiect or despise the discipline ought not to refuse to submit themselues and to make them selues as it were subiect to the discipline and they ought not to refuse the corrections of their Pastours and Elders seeing that by this meanes the Lorde will set them againe vpon their feete after they are fallen There is I knowe not what manner of pride in manie whiche hindereth them from submitting them selues vnto the discipline There is besides I know not what manner of foolish and filthie shame whiche when it hath once seised or taken holde of them they loue rather to continue in their vices than to bee aduertised or admonished thereof to the end that they may keepe themselues there from But the Emperor Theodosius was better aduised and of a more godly minde For we reade that when Saint Ambrose had excommunicated him Ambr. lib. 1. epist 8. in oratio Theodosu by reason of much innocent blood which was spilt and shead at his commandement he tooke suche a censure in good part and so far off was it that hee was stubborne and selfe willed againste his Pastor and his Elders to recoyle backe againe or to with drawe himselfe from the Churche that on the other side approuing the same correction and censure hee vnclothed himselfe of his kingly ornaments and openly bewailing his sinne in the Churche hee did with teares gronings and sighes demaund and aske forgiuenesse thereof Certainly this is not in vaine that Iesus christ hath said to the pastors of his church Whatsoeuer yee shall bind or loose in earth shal be bound or loosed in heauen Mat. 18. 18. For thereby hee hath authorised his church in the vse of the keyes by the worde of God to condemne the peruerse stubborne and vngodly and by the same word to reconcile and receiue to mercie all true penitent sinners Which authoritie of the Churche is not restrained or hedged in to bee exercised and executed among the common people only but also vpon Lordes and Magistrates Whereupon it followeth that none can distract or withdrawe himselfe therefrom but hee renounceth and forsaketh the meane of his saluation The conclusion is this that seeing God hath ordeined correction and discipline to the end that wee should profite grow vp in his doctrine that we shoulde not be hardned in our sins but rather that they might be reproued to the end they might not ingender and worke in vs an vncurable rottennesse or infection It followeth that they which flie and refuse the admonitions and censures of the Church which are made and giuen them in the name of God refuse God himselfe despise their owne saluation Beholde this is that which wee haue heere to note and marke as touching the discipline of the Churche For concerning the lawes which shee may establishe and set vp according to the authoritie giuen her of GOD wee will speake thereof in the Chapter following The fifteene Chapter Whether it belong to the Church to make lawes and if she make some how farre the faithfull ought to obey her WHen the question is of the lawes of the Church wee knowe that som concerne the doctrine vnder which wee comprehende the Sacramentes also and other the discipline or pollicie and order that is to say the fashion and maner of doing The lawes which concerne doctrine touch the conscience and in the knowledge and practise of them standeth the seruice worship of God our own saluation Of this sort are al the points articles of doctrine conteined in the Scripture which we must beleeue and obserue without adding any thing thereto or diminishing therfrom in changing it

the vse of the keyes is vnderstood not the rule or ouersight of the whole Churche but the power to binde and loose or else to pardon or not pardon sinnes as it is declared in the 18. Chapter of the Gospell after Saint Matthewe and Chap. 20. after S. Iohn Mat. 18.18 Iohn 20.23 Now seeing that so it is that power to remitte or to retaine sinnes was giuen not vnto Peter onely but equally vnto all the Apostles it followeth well that the vse of the keyes was not giuen to Saint Peter alone but also to all his companions fellowes by consequent if he were the head of the Church to whō the power of the keyes was giuen it woulde followe that the Churche had so many heads as it had then Apostles But some will say Iesus Christe speaketh onely to Peter It is true indeede Howe be it by the name of Peter is vnderstoode the whole Church For euen as Iesus Christ was willing to heare what iudgement not onely Peter but also all his fellowes had of him when he demaunded of them But whom say ye that I am Mat. 16.15.16 And that Peter alone in the name of all answered and made this confession Thou art Christ the sonne of the liuing God So on the other side Iesus Christ giuing the power of the Keyes vnto the Churche addressed his speeche vnto Peter alone although he meant to speake as well vnto all the rest Augu. in Iohan tract 50 And so doeth Saint Augustine vnderstande it for beholde howe hee speaketh Peter saith hee signifieth the whole Churche For if that in Peter there were not the figure of the Church Christ woulde not haue saide vnto him I will giue vnto thee the keyes of the kingdome of heauen And againe when Iesus Christ sayd vnto Peter I will giue vnto thee the keyes c. Hee ment without doubt the whole Church And the reason would be marked why Iesus Christe in the person of one spake vnto all that is to the ende hee might comend set out the vnity of the Churche euen as also the auncient writers haue marked and obserued the same Cypr. tract 3 de simpli praelat S. Cyprian saith thus Our Lorde in the person of one man hath giuen the keyes vnto all thereby to denote and set out the vnitie of al. The other were the same in deede that Peter was fellowes in equall honour and in equal power But Iesus began with one man to the ende to shewe that the Churche is one And Augustine August in Iohan. tract 11. So it was saith he that all were asked Peter alone answered him thou art Christ c. and to him was it said I wil giue vnto thee the keyes of the kingdome of heauen as though power to bind loose had been giuen vnto him alone But as he answered for all so he receiued the keyes together withall bearing as it were the person of vnitie Wherefore he alone was named for all because there was vnitie among all 3 The third reason is Iohn 21.16 Iesus Christ commaunded Peter aboue all the rest yea that three times to feed his sheepe Hee then did constitute and make him an vniuersall Bishop and head of all Churches I aunswere that this consequent is false for there is a very great not onely difference but contrarietie betwene these two to haue charge to feede the sheepe of Christ and to haue a most high Empire and vniuersal rule ouer the whole Church Besides if to feede the sheepe of Christ bee no other thing but to minister and giue vnto them the spiritual food of their soules Mat. 28.19 Mark 16.15 by the preaching of the Gospel as it is in deede and seeing that it is most euident and plaine that Iesus Christe hath giuen this commission to al his Apostles generally it followeth very well that he hath not giuen it to Peter alone And indeed Peter himselfe doth well confesse the same 1. Pet. 1.5 c. when he exhorteth his fellowe ministers to feede the flocke of Christ which is committed vnto thē And Basil confirmeth the same saying Iesus Christ himselfe teacheth vs this to wit that he is the onely head of the Church who did constitute and appoint Peter the pastor of his Church after him For he saith Peter louest thou me feed my sheep consequently he hath giuen this very same power to all pastours and teachers and hereof this is a certayne signe and sure token that all binde and loose without any difference as well as hee The fourth reason S. Peter is diuers times in the scripture named the first among the Apostles Therefore he was chosen to haue rule aboue the other his fellowes yea aboue or ouer the whole Church I answere first that this argument is friuolous and vayne yea worthie to bee mocked and hissed at For be it that we confesse that S. Peter was the first and chiefe as it were amongst a fewe people that is to say amongst the twelue Apostles yet very farre set is this that it shoulde therefore followe that hee was the firste or chiefest ouer all Christians or that hee did beare rule ouer all the worlde Secondly if because that S. Peter is the first named he is therefore the first and chiefest among the Apostles wee must then say by the contrarie that the virgin Marie is the last and least of all women because in the first chapter of the Actes where also S. Peter is set the first in the catologue or nūber Act. 1.13.14 shee is set the last after others Which matter the Romishe Catholikes will not at any hande say or affirme which if they should it woulde be founde in deede a very absurde thing Thirdly we read in many places that S. Peter is not named first And S. Paule in the seconde Chapter of his Epistle to the Galathians Placeth Iames before him Gal. 2.9 Iames then by this reason shoulde haue authoritie ouer Peter because he is named before him Besides in the Councell of Hierusalem the speach and aduice of Iames which was had after that peter had giuen his Actes 15. 13 c. had such weight with it that al consented and agreed to his iudgement And this muche concerning the firste point Let vs come to the other which concerneth the Pope who sayth that he is Saint Peters successor and so by consequent the head of the Church First if it manifestly appeare by that which hath been said heretofore that Saint Peter was neuer established head of the Churche and that hee neuer had any suche preheminence and authoritie attributed vnto him by what title or right can or will the Pope who sayth that he is his successor pretende at this day any suche Lordshippe rule and authoritie Let vs also on the other side well marke this S. Peter dyed as they say vnder Nero and there succeeded him Linus Cletus and Clemens in the tyme of S. Iohn who