Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	key_n	kingdom_n	loose_v	2,949	5	9.6101	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A91415	The Jewes synagogue: or, A treatise concerning the ancient orders and manner of worship used by the Jewes in their synagogue-assemblies. Gathered out of the sacred scriptures, the Jewish Rabines, and such modern authors, which have been most conversant in the study of Jewish customes. Wherein, by comparing the scriptures in the Old and New Testament together, many truths are fully opened, and sundry controversies about church-government truly and plainly stated. By William Pinchion of Springfeild [sic] in N. England.	Pynchon, William, 1590-1662.	1652 (1652)	Wing P4309; Thomason E802_4; ESTC R207368	80,705	99

were Teachers of the Law in the Synagogues of Iacob and the Levites in the Scholes of the Sonnes of Israel vid. Ainsw on Gen. 49. 7. Scholar Malachi seems to make the Levites the common Pastors of all the twelve Tribes for he doth tell us The Priests lips should preserve knowledge and that they should seek the Law at his mouth for he is the Angel of the Lord of Hosts Mal. 2. 7. Teacher Malachi meaneth that they were general Pastors appertaining to the general place of Worship for their Office was to wait upon the service of the Temple whither all the twelve Tribes used to resort three times a year besides their occasional resorting thither at other times Therefore the Office of the Levits was not restrained to particular Synagogues but they were Pastors at large to expound the meaning of the Law unto any of the twelve Tribes as they had occasion to resort to their Ministery at the temple where they had not only right to offer all Sacrifices but they had also some separated places for the opening and expounding of the Law unto the people in a dayly practise Levit. 10. 11. Deut. 33. 10. 2 Chron. 15. 3. and 35. 3. And some of the Levites also taught the Law in Scholes as Samuel of Korah did And also they taught the people in their owne Synagogues in their own forty eight Towns some of them also taught the Law as Judges and Elders when any of them were chosen to be of the high Sanhedrin Deut. 17. 11. 12. 2 Chron. 17. 8. as I shall by and by shew more at large in my discourse upon the Sanhedrin But because their Office was to attend upon the service of the Temple as general Pastors to the twelve Tribes therefore in reason they were bound to be learned But Daniel of Iudah was not inferiour in learning to any Levit Likewise those three noble Martrys and Confessors who by faith is escaped the violence of fire Heb. 11. Dan. 3. The Pope indeed will have all his Church-Ministers to be distinguished from the Common people by the name Spiritualtie and Clergy to tye learning to them but David had his Warriers as learned in Moses as any Levit who by foresight of Christ were valiant in battel and Daniel of Iudah with Ananias Azarias and Misael were the glory of the world before Ezekiel of Levi was come to Babel and it would be an honourable renowne if all of wealth and leasure were brought up in the Bible in frame of Art to know it throughly Jehosaphats memoriall is precious because he sent some Princes as well as some Levites to teach and preach the faith in the synagogues of Iudah 2 Chron. 17. 7. and it is like they were all chief Doctors of the high Sanhedrin Court So then the case is now clear that Zeliach Zibbur was usually of Israel and not of Levi except in their own forty eight Towns for the Elders of the Sanhedrin made any scholars Doctors that they approved of for learning and for Godly conversation of any of the twelve Tribes as well as of Levi. Scholar How did the Elders of the Sanhedrin make Doctors Teacher The Talmud and Maymony in Sanhedrin sheweth that they did not lay hands suddainly upon any man not till they The manner how the Elders of the Sanhedrin made Doctors at large found him to be Muphla Wonderous learned but after tryall if they found him to be so then two or three of the Sanhedrin imposed their hands and said Learned Rabbi Take thou authoritie to teach what is loose and what is bound This was their manner in making Doctors at large And when our Saviour would make his Apostles to be the first teachers of the kingdome of heaven he did first prove them with This phrase whatsoever thou shalt hinde on earth shall be bound in Heaven c. is a Thalmudical phrase learned questions and when he found them to be fit then he made them to be Doctors in the very manner of the Talmuds known speech saying thus unto Peter because thou hast answered my question and declared my natures and office therefore I will give unto thee as the Fore-man of the rest The Keys of the Kingdom of heaven to teach what is bound and what is loose and whatsoever thou shalt binde on earth shal be bound in heaven and whatsoever thou shalt loose on earth shall be loosed in heaven Mat. 16. 19. In this phrase of speech the Lord doth plainly talmudize therefore the sense of this phrase cannot be so well opened as by comparing it to their use and custome Keys signifie Power and Authoritie both Papists and Protestants agree thus far but yet there is a great difference between them about the kind of Power the Pope and his Clergy will have the Keys in this place to signifie the Power of Government over mens souls and bodies also because the terme Keys doth signifie so much in other scriptures Yea many Protestants will have the term Keys in this place to signifie the power of Excommunication But these interpretations will not agree to the Talmudical sense for the Talmud from whence this phrase is borrowed doth mean it of the Key of Authoritie to preach only and not of the Key of authoritie to rule over mens bodies When they made a Doctor at large they did not give him power to rule over mens bodies but they gave him power to preach only as a Doctor at large untill he might be called to some particular Place or Office either as a Pastor or Teacher to some Synagogue or as an Elder to some one or other of their Sanhedrins Some Reformed Churches understand this Key of Authoritie to signifie the Power of Ecclesiastical Censures upon scandalous members but considering that this phrase is borrowed from the Talmud use and practise I wish that this Exposition of some Reformed Churches may not in the end be turned into a spice of Pope-like power I grant that the Elders of the Synagogues in heathen Countries had the Key of authoritie to execute the sentence of Excommunication upon scandalous and impenitent persons but that power of theirs must be fetched from other scriptures and not from this phrase in this Text for this Text speaks only of that Key of Power and Authoritie which our Saviour gave unto his Apostles to preach what was loose and what was bound in the Kingdom of Heaven here upon earth Christ gave them Power and Authoritie to teach that whosoever beleeved in the promised seed should be loosed from his sinnes and that whosoever beleeved not should be bound up in his sins to death and damnation vid. Master Broughton in Apocalips 76. 78. 109. And our Lord after his resurrection did again confirm his Apostles with new authoritie to teach what was loose and what was bound Ioh. 20. 23. and by the use of this phrase at another time he put them in minde of their Authoritie to preach what is loose c.

begins his memento to them with an asseveration Amen I say unto you Whatsoever ye bind on earth shall be bound in heaven that is to say Whatsoever person he or she be that lives in sin without change of mind ye shall by the preaching of the Gospel bind him or them over to eternal condemnation but whatsoever person he or she be that hath the truth of change of mind according to the rules of the Gospel you shall loose that person from his sins by preaching to him his pardon reconciliation and atonement by resting on Christ for his pardon and atonement And in this sense every faithful Preacher doth bind on earth and loose too though he never do excommunicate nor release any from their excommunication And if any man doubt whether this exposition of this phrase be to be understood of their power and authority to preach let them confer hereto another place in Iohn 20. 21. where our Saviour useth the like phrase to his Apostles and there he doth plainly expound it of their calling and power to preach the Gospel for in verse 21. Christ saith thus to his Apostles As my Father sent me so send I you namely to preach the Gospel and in verse 23. he saith Whosoever sins ye remit they are remitted unto them and whosoever sins ye retain they are retained This manner of speaking implies that they must teach according to the rules of the Gospel Whosoever sins ye remit according to the rules of the Gospel they are remitted But the Gospel doth not pronounce pardon of sin to any but to the godly repenting therefore you must remit no mans sins but theirs only to such repentant sinners you must preach remission of sins for their sins are remitted in heaven But whosoever sins you retain according to the rules of the Gospel they are retained You must tell all unrepentant sinners that without good change of mind they shall all perish eternally These are the limits of that commission which Christ gives to all true preachers when he doth first give them power and authority to preach the Gospel and I think that no sound Divine dares deny this exposition And thus by comparing these Scriptures together the true interpretation of Matth. 18. 18. may be found out Thirdly This phrase Whatsoever ye bind on earth shall be bound in heaven cannot be expounded of the Churches excommunication For no Church is so perfect in judgment as to know the spiritual estate of an excommunicate person many godly persons have been excommunicate for a particular sin and have died under their excommunication and yet their sin not bound in heaven when they dyed and some are unjustly excommunicate and some are released from their excommunication upon their verbal repentance only In this case the Church cannot say we know thy repentance is true and therefore we do loose thee from thy sins on earth and Christ doth also loose thee from thy sin in heaven No Church can say thus But when a godly Minister doth preach remission of sins to the truly repentant sinner or to a man thrt truly turns to the Lord and preach everlasting damnation to the unrepentent they do not personate men as they do when they excommunicate persons they only deliver the rules of the Gospel to persons in general If any of their hearers can find themselves so and so qualified then they preach remission of sins to such as do truly repent or turn to God Act. 26. 20 according to the rules of the Gospel and they preach damnation also to them that do not turn to God that is to the unrepentent But a particular Church had need an of infallible Judgment in mens personal conditions before she can conclude that all her personal censures are ratified in heaven Scholar Sir I must confess that your exposition of this verse 18. doth set me at a gaze what to think of other mens Interpretations but yet I am not fully satisfied Therefore I will yet try further in another circumstance of the Text It is said in verse 15. If he hear thee thou hast gained thy Brother These words imply that the only end and aime which the innocent brother had in telling his trespassing brother of his fault was to gain him from his sin by gaining him to repentance to change of mind therefore his end and aime was the same in verse 16. in taking with him one or two and therefore his end and aim was the same also in verse 17. in telling the Church Now if his end and aim was the same in all these proceedings namely to bring him to repentance then it follows by necessary consequence that the Churches dealing with him was either to bring him to change of mind or else to excommunicate him in case he shall still remain unrepentant Teacher I grant that the two first degrees of proceeding against the brother offending was only to gain him to the sight of his sin and so to godly repentance for it But the third degree of proceeding in telling the Church might well have another end namely to bring him to some publike shame for his unrepentancy or non-change of mind and to gain him to make some satisfaction for his injurious trespassing against him Scholar Do you make the word Trespass in this Text to mean such sins only as do trespass or hurt a mans brother Very learned Divines do take it to signifie all kinds of sin as well against God immediately as mediately against man Teacher I acknowledge that the Greek word used in this Text is often put as well for sin against God as for sin against man But most usually it is put for sin or trespass against man and me-thinks that the circumstances of this Text do carry it plainly of sin against a mans brother If thy brother sin against thee namely by hurting or injuring thy person goods or good name then thou shalt tell him his fault between him and thee alone 2. This kind of sin is such a sin as a brother may forgive and so Luke doth explain our Saviour to mean Chap. 17. 3. But a brother cannot forgive a sin against God and so Eli saith If a man sin against God who shall plead for him 1 Sam. 2. 25. therefore the sin here spoken of is not to be understood of sin against God immediatly but of such sins as a brother may forgive by passing by it and not revenging it in case his brother testifies his sorrow and repentance for it In this sense Iosephs brethren sinned against Ioseph as Reuben doth explain the nature of their sin Gen. 42. 22. with Gen. 37. 21 22. And therefore after Iacob was dead all Josephs Brethren came to him and confessed their sin many yeers after and they prayed Joseph to forgive their Trespass and their sin Gen. 50. 17. They did not pray him to forgive their sin as it was a sin against God for in that sense they knew that Ioseph could not forgive it but