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
A88695	The persecuted minister, in defence of the ministerie, the great ordinance of Jesus Christ. Setting forth the severall names of Apostles, prophets, &c. [brace] 1. That there is a ministerial office. 2. That the sacrament of baptisme by a lay-person is invalid. 3. That necessity is no plea. 4. That the long omission of the Lords Supper is unwarrantable. With many other things, plainly and methodically handled / by William Langley late of S. Maryes in the city of Lichfield, minister ...	Langley, William, b. 1609 or 10.	1656 (1656)	Wing L408; Thomason E860_4; ESTC R202682	143,990	208

to whom the Ministery of the Word is committed in a lawful calling For when there is no power Sacramentally or Ministerially to seal to what purpose is that fealing such doe violare praescriptos à Deo ordines violate the orders prescribed of God A Minister and not a private person represents the person of Christ in the Sacrament whose Deputy and Ambassadour he is and therefore he onely can offer and deliver with power and authority the outward signe which answereth fitly to the inward matter for he onely hath the key of binding and loosing a power that no Lay-man hath If you look unto men by whom this power is administred it is a meer Ministery but if you look unto Christ it is a most high authority than which there is on earth none greater more profitable or more excellent There are two keys the binding and loosing in regard of the divers objects and effects The loosing key is that part of the Ministery whereby remission of sins or absolution from sins in the name of Christ is pronounced unto the Believers according to Gods word publickly or privately and so Heaven is opened and the Believer loosed by the preaching of the Gospel from the bonds of sin and declared an heir of life The binding key is that other part of the Ministery whereby the retention of their sins is denounced unto the Unbelievers and disobedient and so Heaven is shut unto them and they are bound that is they remain captiv'd in the chains of sin and are adjudged to damnation unlesse repentance follow and these keys are of that weight and efficacy that whosoever is remitted or retained on Earth is also remitted and retained in Heaven according to that John 20.23 whose sins ye remit c. None must imagine that this power depends upon the person or worthinesse of the Minister for indeed properly he can neither binde nor loose any man but it depends upon his lawful Ministery or rather upon God himself who by the holy Ghost is powerful in the Ministery of the word as often as the Minister doth duely execute his office in this sense these two places are reconciled Mark 2.7 Who can forgive sins but God alone that is authoritative and that of John 20.23 Whose sins ye remit c. namely instrumentally therefore saith Attersol Take away the Minister and it is no Sacrament Fourthly a private man hath no power of Consecration without which the water is but common water Atters 1 book c 5. of the Sac. in generall and this is necessarily required to the substance of the Sacrament for when the word is added to the Element then there is made a Sacrament Now the Sacramental word consists partly of a commandment proper and peculiar to Ministers Go teach all Nations partly of a promise annexed in the name of the Father c. In all the Scripture we never reade of either command or promise warranting the use of Baptisme by Lay-persons without the power of Consecration Sacraments are as a dead body without life as a dumb shew without voice as an empty cloud without water and as a barren tree without fruit idle and dumb signs But it will not be amisse to speak somewhat of the Consecration of a Sacrament To consecrate Atters 1 book of the Sac. ch 8. is to take a thing from the Common and ordinary use and to appoint it to some other holy use It is the sanctification or dedication of the outward signes to an holy purpose without this the water in Baptism is common water the bread common bread the wine common wine and such as all men may take at their ordinary tables Without this it hath no power force and vertue 1 book ch 4. and if this be wanting there is no Sacrament for Baptism is no Sacrament except the word be joyned to it and consecrated to that use If either Minister Word or Element be wanting you take away the substance and bring in a nullity of the Sacrament Fiftly There is but one baptisme Ephes 4.5 in regard of the use and of the end so the Nicene Councel I believe one Baptisme for the remission of sins we doe all by this one dore and no other enter into the visible Church Now this one Baptisme is described unto us in the word of truth Atters 3 book of the Sac. of the Lords Supper chap. 20. which we may understand by the Institution of Christ and discharge those from that number of Sacraments that want the warrant of the word so that if there be any other than what is there prescribed it is none a fiction and humane invention This calls to my minde an expression of Zanchy's concerning the Baptism of the 12 Disciples of Ephesus Obs in cap 25. de Bapt Aph. 6. Cùm Paulum diximus eos de quibus Acts 19. Denuo baptizasse tanquam non rite baptizatos id sine ullius interpretis praejudicio diximus c. so goes on Whereas we said that Paul baptized again those of whom it is spoken in the 19 of the Acts as being not rightly baptized we said it without prejudice to any learned Interpreters for we condemn none Only we desire the Reader to construe favourably that word Rebaptize for we meant not that they which were rightly baptized were afterwards baptized again Sed qui vero baptismo praecedente scilicet vera de Deo Patre Filio Spiritu Sancto doctrina baptizati non suerant But they which were not baptized with true Baptisme where the true doctrine of God the Father the Son and the holy Ghost went before This to speak properly was indeed not to be rebaptized but to be truly baptized and presently after Illos duodecim discipulos fuisse à Paulo vel saltem jussu Pauli baptizatos tanquam non ritè antea baptizatos Those 12 Disciples were baptized of Paul or at least by Pauls commandment as having not been rightly baptized before These twelve Disciples have occasioned almost as many opinions the Treatises are large I shall confine them desirous to finish this fourth Chapter and so proceed to the rest concerning which we shall be brief Some from hence draw an argument of Rebaptization But August who held a difference betwixt Johns and Christs Baptisme yet defends his opinion from Rebaptization Ambrose and Hierome are of Zanchy's opinion as before related that by a counterfeit Baptisme under the name of the Baptisme of John they were rather defiled than washed or at least not rightly and duely baptized Chrys 3 tom in art Hom. 40. Orig in 19 Art August Tom. 7. cont Petil. c 7. Sueg Tom. 1. in Evang. Hom. 20. The Fathers taught that these words and when they heard it they were baptized were not the words of Saint Paul spoken of them which heard Saint John Baptist but expounded them as the words of S. Luke spoken of them which heard Saint Paul and so it seemeth evident from the Text. Some say that they

God he that is an avenger of Fornication and Covetousnesse is God he that calleth unto this holinesse is God he therefore that despiseth our admonition in this case despiseth not man but God God the Father who created us in holinesse God the Son who renued us unto holinesse and God the Holy Ghost who keepeth us in true holinesse But how doth the Apostle prove this Proposition He that despiseth c because saith he God hath sent his holy Spirit among you There are two Readings of these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if we translate with Marl and Beza God hath given us his holy Spirit then Pauls argument is thus framed he that despiseth us despiseth not man but God for we write not out of our own authority but as inspird by the blessed Spirit which is God If according to the best Copies God hath sent his holy Spirit among you then the Apostle thus argueth God hath sent his Spirit to this end that you may discern sanctification to be his will His Spirit is our keeper Rom. 8. Our Comforter John 14. Our Teacher 1 John 2. and therefore quench not the Spirit in endeavouring to quench the gifts of the Spirit He that stoppeth his ears and hardneth his heart in the Preachers Exhortation by the Lord Jesus little regardeth the will and word of God despiseth not man but God Despise him not at your perill you despise God himself and you shall not go Scot-free on your souls be it that hear me this day whose Table-talke is furnished with jests and invectives against Ministers and whose study is how to vex afflict and torment them Themistocles was ever banished in peace but sent for home in warre We are passed over in the daies of pride as uselesse creatures but when the wrath of God falls on their naked conscience then the Minister is thought on when your pulse beats sickly and you lie on your groaning beds then are they intreated for counsell and advise What a madnesse is it to contemn those living whom if God own you in mercy you will love dying I am sick and like to die is there no balm in Gilead is there no Physitian there tell some tydings from heaven some comfortable things of Sion I beseech you you are the Ambassadours of Christ and bring the glad tydings of peace and is there no comfort no peace for me thus they that in fair weather beat us in foule run for shelter to us We shall be thought to be good Ministers untill unpleasing things drop from us and then farewell good conceit as Tertullian spake merrily of the Heathen Unlesse God please man he shall be God no longer But alas say some what are you and what is your calling why doe ye lift up your selves the Congregation is holy c. First you are but men it is true yet men of God called and deputed his Officers and Ambassadours intrusted with high and holy mysteries 1 Cor. 4.1 Let a man c. Secondly you are weak men its true subject to the like passions with others yet our word is powerful and the proudest of you if God intend you good is turned by our Ministery and if the word be not the savour of life it is the savour of death We have this treasure saith the Apostle 2 Cor. 4.7 Thirdly you die like men its true but our words live and it is the immortal Word of God that lives and abides for ever 1 Pet. 1.23 Being born anew c. Fourthly all you say is but talk words are but winde Well if you call the preaching of Gods Word talking for ought I know you may talk of mercy and have none it is such talking as will tend either to thy conversion or confusion for whom we loose on earth are loosed in heaven and whom we binde on earth are bound in heaven Lay aside therefore contempt and disdain of those whom God hath chosen to bring thee the glad tydings of salvation The Idolaters and Heathens doubtlesse shall rise up in judgment against the men of this generation How were Baals Priests esteemed by Jezebel the Priests of the Grave by Ahab the Aegyptian Priests by Pharaoh Masse-Priests by Papists and the Mufti by the Turks And yet the true Preachers of the Word that hold forth the saving doctrine of salvation are amongst Christians as spectacles unto the world as laughing and gazing-stocks 1 Cor. 4.9 I am afraid it will befall many as it did Saul who sought Samuel when he was dead whose counsell he did not regard whilest he was alive It is observed that the contempt of the Ministery leadeth to the greatest and foulest sinnes for it is not possible that any should honour the Message of God and despise him that God hath chosen to bring it and this very sinne opens a gap to all wickedness and ushereth in monstrous impieties Sathans kingdome as is observed standeth on four props especially all which I finde in the 8th of S. John 1. Railing verse 48 Say we not well that thou art a Samaritane and hast a Devil The Pharisees in their wickedest actions the persecuting of Gods Prophets thought they did God service and in their foulest words railing against Christ the Son of God they think they doe well Say we not well It is said of the Lyndians that they worshipt Hercules the best when they railed the fastest So many in railing and reviling think it an ornament a grace a badge of zeal and that there is nothing amisse Say we not well No no such saying derogates from God the honour of Christianity and most unbecoming the Gospel of Christ But who railed thus No Rabshakeh no Shimei no sons of Belial but such as called themselves holy verse 33. We be Abrahams seed and were never in bondage to any man Oh the great delusion of the Devil to blinde men and women so that they think they say well when they sin foulest in those words of Christ who condemns the Pharisees glosse who judged that murder which consisted onely in the actual depriving a man of his life you shall finde three degrees of sin and three degrees of punishment Mat 5.22 The degrees of sinne are angry thoughts scornfull gestures and opprobrious words to the first is opposed Judgment to the second a Councel to the third Hell fire It is the saying of S. Hierome to strip men of passion is to make them no men Est hominem de homine tollere S. Paul bids Be angry and sinne not Ephes 4 26. He alloweth that which is natural and condemneth that which is culpable so Gerson Ira non est peccatum quoad esse naturae sed quoad esse moris That our anger should not prove faulty Christ sets down two Rules for our direction 1. Concerning the matter with a brother 2. The manner unadvisedly the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is left out in many both old and new Translations but some Greek Copies as Erasmus