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	remit_v	retain_v	2,099	5	9.6847	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07529	Papisto-mastix, or The protestants religion defended Shewing briefely when the great compound heresie of poperie first sprange; how it grew peece by peece till Antichrist was disclosed; how it hath been consumed by the breath of Gods mouth: and when it shall be cut downe and withered. By William Middleton Bachelor of Diuinitie, and minister of Hardwicke in Cambridge-shire.	Middleton, William, d. 1613.	1606 (1606)	STC 17913; ESTC S112681	172,602	222

be short the same Father when he saith In fide liberum suae potestatis arbitrium hommi seruauit Dominus God hath reserued to man in faith a will free and in his owne power What doth he else but place faith in the free will and power of man than which nothing can be more contrary to the doctrine of the Gospel Hilar. in psal 118. neither is the testimonie of Hilarie and Epiphanius of much better regard for when the one saith Est à nobis cum oramus exordium The beginning is from our selues when we pray Idē in psal 2. Againe Vnicuique nostrum libertatem vitae sensumque permisit He hath graunted to euerie of vs libertie of life and sence And againe Voluntas nostra hoc proprium ex se habere debet vt velit Deus incipienti crementum dare This our will ought to haue proper of it selfe that when it beginneth God would giue increase And the other Epiph. heres 16. Possumus peccare non peccare It is in our power to sinne and not to sinne And againe Circa hominem est bona operari aut malas res appetere It it in mans power to doe good or to desire euill things I see no inckling of any grace but onely of the naturall force and power of mans will I will not charge these auncient fathers with all that may be gathered out of their writings but this I may say vnder benedicite that such sayings as these were the first grounds and foundations of the Pelagian heresie August contra Iulianum Pelag lib. 1. ca. 2. Pelagianis nondùm litigantibus securius loquebantur saith Austine the Fathres spake with lesse circumspection before they were combred with Pelagianisme The Dialogue Sectio XXI The doctrine of the keyes AS touching this point of doctrine the church of Rome doth teach none a But by your leaue you are deceiued other thing then that which our Sauiour Christ doth in the 16. of S Matthews Gospell in plaine and expresse wordes where hee saith vnto S. Peter Whatsoeuer thou shalt bind on earth shall be bound in heauen and whatsoeuer thou shalt loose on earth shal be loosed in heauen and in the 20. of S. Iohns Gospell where he saith to all his disciples Whosoeuers sinnes ye remit they are remitted vnto them and whosoeuers sinnes ye retayne they are retayned so that you see the literall sense is for vs and the question betweene vs is of the right interpretation and true meaning of the wordes you b VVe doe so for the keyes of discipline are giuen Matth. 18.18 do interpret the binding and loosing here mentioned to be the preaching of the word of God whereby sinnes are forgiuen and loosed to the penitent hearers and retained vnto the impenitent and vnbeleeuers and we doe say that by these wordes our Sauiour did giue authoritie and commission vnto his disciples and their successors to forgiue sinnes not by their owne power and authoritie but by the power and authoritie of him whose commissioners they be wherein wee doe attribute no more vnto the commissioners in the forgiuing of sinnes than wee doe vnto a seruant that giueth possession of his masters land by vertue of a letter of atturney who although he haue himselfe no interest in the land at all yet hath he full power to conuey his masters interest therein to c He knowes to whom so doth not your popish priest whosoeuer his pleasure is to haue the same conueyed it pleased God to make water an instrument in the forgiuing of sinnes in the Sacrament of Baptisme and in the d VVe know no such sacrament this must goe among other your forgeries sacrament of penance to make man an instrument vnto whom wee doe attribute no more as touching the forgiuenesse of sinnes in the one sacrament then you doe vnto water in the other man who cannot see the heart giueth remission to all that pretend to be penitent and contrite but God who seeth the heart e And would giue it though your new-found sacrament had neuer bin forged giueth remission by the ministery of man to those onely that are truely penitent and contrite And thus much for the true vnderstanding of the question betwéene vs. Now forasmuch as the literall sense being wholy for vs the controuersie doth consist onely in the right interpretation let vs compare together your interpretation and ours that we may the better discerne whether of them is most like to be true f VVe build our faith vpō no mans opinion old or yong doe you as best beseemes your p●ofession you doe build your faith herein vpon the opinion of Luther or Caluine or perhaps vpon the conceit of your owne braine and wee vpon the authoritie of the g Here is a goodly vaunt if the matter could be so caried away with bigge wordes this fellow would doe well inough ancient fathers and continuall practise of the vniuersall church through the whole world continued from the Apostles and remayning euen to this day To conclude for the vtter ouerthrow of your interpretation thus I doe argue against it If Christ did giue this authoritie of binding and loosing vnto his disciples onely and to their successors as I thinke you will not deny it then cannot the preaching of the word bee that binding and loosing giuen onely to the disciples and their successors because h As though a learned lay man had authoritie to preach the word a learned lay man who is none of the disciples successors may bind and loose in that sense that you doe interpret and open and shut the kingdome of heauen as well as an i VVe allow no such ministers ignorant and vnlearned minister Other doctrine then this as touching the forgiuing or retayning of sinnes the church of Rome teacheth not sauing that whereas in the sacrament of Penance temporall penance is inioyned we doe hold that the k Who gaue that power to the Pope I am sure it is more then euer Peter had or practised or bequeathed to his successors this is not to be found either in S. Matthew or S. Iohn Pope hath power to release alter or mittigate the same eyther in the life of the partie or if the partie fortune to die before the performance of his penance to pardon the same after his death For your ful satisfaction herein I l And I you to the answere wil referre you to a learned discourse thereof written in the english tongue by our countrey man Cardinall Allen. The Answere THe Keyes now remaine to bee scoured from popish rust and to this purpose wee may consider that Saint Peters keyes are first taken in hand Math 16.19 Iohn 20.23 Bellar. de pontif and then those keyes that were committed by our Sauiour to the Apostles yet if you will beleeue Bellarmine the first place out of Matthew doth but promise that Saint Peter should be a keykeeper I will giue the