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	earth_n	loose_v	17,667	5	10.9453	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09434	A godlie and learned exposition upon the whole epistle of Iude, containing threescore and sixe sermons preached in Cambridge by that reverend and faithfull man of God, Master William Perkins, and now at the request of his executors, published by Thomas Taylor, preacher of Gods word ; whereunto is prefixed a large analysis, containing the summe and order of the whole booke, according to the authors owne method, to which are further added, foure briefe tables to direct the reader ...	Perkins, William, 1558-1602.; Taylor, Thomas.	1606 (1606)	STC 19724.3; ESTC S100865	274,393	200

doctrine accounteth the breach of any of these mortall sin Ob. Yea but they forbid flesh for temperance sake because it stirreth vp lust Answ. But they forbid not the hotest wines spices Conserues such meates and drinkes which more stirre vp lust than flesh and therefore this is but a shift The 18. ground is in Matth. 18.18 Whatsoeuer the Church bindeth in earth is bound in heauen and whatsoeuer it looseth in earth is loosed in heauen In which ground obserue first the meaning secondly the moment thirdly the aduersaries First to know the meaning two things are to be handled first what i● this power of binding and loosing which the Church hath Secondly what is the ratification and efficacie of this power out of those words is bound and loosed in heauen Concerning the former This power of binding and loosing is that authoritie giuen by God to his Church on earth whereby it pardoneth or retaineth vnpardoned the sinnes of men for mens sinnes are cords and bands which binde them Prou. 5.22 and chaines of blacke darknes wherein men are reserued vnto damnation 2. Pet. 2.4 and hence fitly when mens sinnes are pardoned are they said to be loosed and bound if they be not This power is called Matth. 16. the power of the keyes of the kingdome of heauen for mens sinnes are as lockes yea bars and bolts shutting vpon them the doores of heauen and hence also when the Church pardoneth sinnes the doores of heauen are said to be opened and when it retaineth them heauen is shut against the sinner Indeede pardon of sinne is properly granted and giuen by God but yet men are truly said to pardon and retaine sinne when ministerially they pronounce that God pardoneth or doth not pardon Ob. It will be said that men vpon earth know not whose sins God will pardon and whose he will not Ans. It is possible for man to know whose sinnes God wil pardon and whose hee will not for God hath generally made knowne that he will remit the sinnes of all beleeuers and repentant sinners but will retaine their sinnes who goe on in the same Now we may know particularly who these bee that doe repent and beleeue for the tree is knowne by the fruite according vnto which the Church may pronounce a true sentence Further to know more distinctly what this power is the parts of it are to bee considered and they bee two for it standeth partly in the ministerie of the word and partly in the iurisdiction of the Church vpon earth The ministery of the word is either publike or priuate First the publike ministerie of the word is called the preaching of it in which is this binding and loosing opening and shutting it being an ordinance of God in which Ministers are called of God to pronounce in the name of God pardon of sinne to the penitent and condemnation to the obstinate and here must bee noted that this binding and loosing in the publike Ministerie is generall vnto all but with exception of faith and repentance Ob. But seeing it is generall it is of no great force Ans. It is for euery hearer must applie this general doctrine to his owne person and say with the Virgin Mary applying to her self the Angels speech Be it vnto me according to thy word this maketh it forcible in the conscience The priuate Ministerie standeth in two things first priuate admonition secondly priuate comfort Priuate admonition is Gods ordinance whereby the Minister in Gods name bindeth a man to iudgement for his sinne except hee repent thus Peter dealt with Simon Magus Act. 8.21.22 Priuate comfort is when vpon true repentance the Minister pronounceth vpon the beleeuer pardon of sinne without condition Thus dealt Nathan with Dauid 2. Sam 12.22 Dauid said I haue sinned Nathan hereupon telleth him his sinnes are forgiuen Secondly concerning the Iurisdiction of the Church It is a power giuen of God to the Church whereby it vseth correction vpon open sinners for their saluation and it standeth in excommunication and absolution Excommunication is a sentence excluding open and obstinate sinners out of the kingdome of God and consequently from the societie of the Church for this followeth the former If he will not heare the Church let him be an heathen Paul calleth this sentence a giuing vp of a man vnto Satan Ob. But no man can exclude another from the kingdome of God Ans. The Church excludeth not properly but by declaring that God hath excluded such Ob. But the true childe of God may bee excommunicated and yet is not shut out of heauen Ans. In some sort and for a time he may be said to be shut out of heauen but conditionally and vntill repentance The contrarie hereof is publike absolution when open sinners repenting are by the Church openly declared to be members of the kingdome of heauen and so admitted and receiued againe into the Church This power of the Church differeth from the power of the Ciuill Magistrate in foure things First the power of the Church is ordered onely by the word but Ciuill power by other ciuill lawes also Secondly the former correcteth only by voice in admonition suspension and excommunication the latter by reall and bodily punishments Thirdly all spirituall correction as excommunication it selfe standeth at the repentance of a sinner and proceedeth no further but the punishments of Ciuill power stay not at repentance but proceede on euen to the death of the malefactor notwithstanding his repentance if he be a man of death Fourthly in the Ciuill power bee three degrees of proceeding first the knowledge of the cause Secondly the giuing of the sentence Thirdly the execution of the punishment In Ecclesiasticall are the two former but the last belongeth to God alone The second thing in the meaning is to know what the ratification of this power is namely to be bound and loosed in heauen that is when the Churches iudgment following the iudgement of God doth acquite or condemne a sinner God in heauen hath done it alreadie and ratifieth it For in absolution as also in the other pardon of sinne is first giuen in heauen secondly the Church pronounceth this according to Gods will thirdly God ratifieth it thereupon in heauen and confirmeth it as sure as if on earth he had pronounced the pardon The second point The weight of this ground may appeare Mat. 16.18 where the maine promise of the Gospell for the stablishment of the Church is contained Vpon this rocke I will build my Church and the gates of hell shall not preuaile against it and the ground of our assurance thereof is added vers 19. I will giue thee the keyes of the kingdome This maketh the Church preuaile against the gates of hell because it openeth sh●●teth heauen Secondly hereby the word and Sacraments are preserued from pollution and prophanation the soules of men pulled out of the snares of the Diuell and Gods kingdome set open vnto them

direction of the manner to reuenge ciuil wrongs but appertaineth vnto the conscience it is added in the very next words verse 18. Whatsoeuer they binde on earth shall be bound in heauen and whatsoeuer they loose in earth shall be loosed in heauen For the other place 1. Corin 5. they expound it of an extraordinarie punishment which might be executed in those daies by Satan vpon the bodies of such offenders Deliuer him to Satan that is say they that hee may torment his bodie But this cannot be a bare bodily punishment but an excluding of the sinner from the Communion and fellowship of the Church and must be done in the face of the Church by the consent of the whole Church which appeare to bee so vers 2. and 4. Againe if it had been meant of some such extraordinarie punishment Paul by his Apostolicall Rod could haue done that alone and needed not haue troubled the whole Church with it The second point is the reason of this rule taken from the danger of the delay of it Pulling them out of the fire They are in perill of present daunger they must therefore presently bee saued euen as things that are in the fire must be presently pulled out violently or else they are presently consumed so must these offenders be presently preserued and pulled out of the fire of hell Out of these two former points wee learne diuers instructions First that their censure of excommunication is an ordinance of God and no inuention of man for euen in this verse wee may obserue first that obstinate offenders are to bee saued by terrible meanes some must bee saued by feare Secondly violent and sudden meanes must be vsed they must be as it were snatched out of the fire Thirdly they must bee separated from in regard of societie in the next words all which three things cannot agree to any thing but only to excommunication Secondly note the end of excommunication which is to pluck men out of the fire of hell with violence and therefore this desperate remedie is only to be vsed in desperate cases whē there is no other way to saue the soule and not for trifles The Surgeon cutteth not off armes and legges vntill the life bee disparaged neither the Physition prescribeth ranke poyson but in most desperate diseases Againe if this bee the end of it then it respecteth the spiritual estate of men and not the temporall the soule properly and not the bodie Wickedly then doth the Pope for the vpholding of his estate excommunicate Kings and Princes to depose them from their Crownes and depriue them of their scepters and by it free their subiects from their allegeance this is no end of this censure warranted in the word And thirdly if there be such a necessarie end and vse of it it were to bee wished that in this end it were more vsed against open and notorious sinner● whom the word cannot preuaile with to their saluation seeing many goe on euery where obstinately in their sinnes without amendment to the great scandall of others Thirdly hence we learne that many bee so wedded and addicted to their wicked waies that although they be in the mouth of hell yet they feare nothing neither God nor Diuel nor care neither for heauen nor hell else what neede were there of such a censure as this is Ahab was so addicted to Naboths vineyard that he was sicke for it besides he sold himselfe to worke wickednes Manasses sold himselfe to Satan nothing could returne him but setters and captiuitie Fruitful of such hath been and is our barren age Fourthly when gentle meanes will not serue to reclaime men it is the will of God that terrible meanes should be vsed if by any meanes they may bee pulled out of the fire and thus the Lord vsed to deale with his owne people of the Iewes proceeding with them according to that order in Rom. 2.4 first by patience by long suffering calling them to repentance but when they hardened their hearts against these meanes then he hoorded and treasured vp wrath for them against the day of wrath The same hath been his dealing with vs in this land for these fourtie yeeres and more he hath hedged vs in with peace and prosperitie together with the liberties of his glorious Gospell still expecting our further fruitfulnes answerable to such meanes but we become still more barren lesse fruitfull hee hath often taken in hand his pruning knife and lopped vs by famine pestilence and other his iudgements and yet behold we abound with bitter fruites of blasphemies iniustice prophanenes contempt of the Gospel which was more embraced and esteemed of twentie yeeres agoe than now it is in these daies which make no end of declining that surely wee cannot now but expect that the Lord should open vpō vs the treasures of his wrath and his storehouses of iudgements vnlesse wee vse meanes to preuent them and that in due time Some will aske what bee they Ans. Remember two rules first the counsell of Amos chap. 4.12 Prepare to meete thy God O Israel Meanes in this land are prepared to meete our Enemies and it is well done but wee must first prepare to meete our God by vnfained repentance and forsaking of sinne for that is it which maketh the breaches of our land strengtheneth our enemies against vs. Secondly the practise of Iehosaphat 2. Chro. 20.12 We kn●w not what to doe but our eyes are towards thee O Lord. Depend vpon him alone and nothing besides him make him thy hiding place in life and death shroud thy self vnder the wing● of his protection and thou shalt be safe vnder his feathers Now followeth the third point in this last rule that is the caueat tending to the obseruing of it in these words And hate euen the garment spotted with the flesh that is keepe no companie haue no fellowship or societie with them which precept is propounded in a darke comparison or similitude taken from the ceremoniall pollutions of the law that look as men were th●n made vncleane not onely by conuersing with persons legally vncleane but also by touching though it was vnware● their houses vessels and garments as appeareth Leu. 15.4 and Numb 9. and therefore did not onely auoide such persons but hated euen their garments so must we vnder grace deal● with obstinate offenders auoide their persons sinnes yea and societies as occasions thereof First then in the former part of the comparison two questions may bee demaunded The former is this Why should any mans flesh bee vncleane or his garments spotted and so detestable and to be hated seeing they are the good creatures of God Answ. There bee three kindes of vncleannes 1. Naturall 2. Morall 3. Ceremoniall Naturall vncleannes is whereby the creature becommeth by his corrupted nature vncleane for mans vse I say by corrupted nature because this vncleannes cannot rise from created nature but from mans sinne and Gods curse as the Serpents are now to mans vse