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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
word_n	bind_v	heaven_n	loose_v	3,336	5	10.8622	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14450	A learned and excellent treatise containing all the principall grounds of Christian religion Set downe by way of conference in a most plaine and familiar manner. Written first in French by maister Mathew Virell, after translated into Latine: and now turned into English for the vse of our country-men.; Religion chrestienne declarée par dialogue. English	Virel, Matthieu.; Egerton, Stephen, 1555?-1621?	1594 (1594)	STC 24768; ESTC S119631	209,162	292

then he spake to Peter onely But as a little before Peter not onely in his own name but also in the name of all the rest of the Apostles which had that one faith had confessed that Iesus was the Christ and the sonne of the liuing God in like manner when Christ promised the keyes to Peter hee meant that they were also promised to the rest of the Apostles which hee doth sufficiently declare in the deliuerie of thē for he saith to all at once Receiue the holy Ghost Whose sins you remit they be remitted to thē whose sinnes you retaine they be retained I same also did the other Apostles and all Pastors confirme when exercising their ministerie they vsed those keyes Theoph. Wherefore doth Christ call the ministerie of Pastors by the name of keyes Matth. To the end we might vnderstand that the kingdome of heauē as we haue declared before is by the ministery of the Church set open to the beleeuers and penitent and that it is shut against the vnbeleeuers and stubburne namely when as by it the former haue their sinnes forgiuen that so they may come to eternall life but to the other they be retained that so they may be shut from it For God doth ratifie that in heauē which the Ministers vpon earth pronounce out of his word euē as it appeareth by the words of Christ himselfe vnto Peter for after promise of the keyes presently hee addeth Whatsoeuer thou shalt bind in Mat. 16. 19 earth shal be bound in heauen and whatsoeuer thou shalt loose on earth shal be loosed in heauen And the selfe same thing he repeated after to all the Apostles to shew that they had like authoritie of binding loosing giuen to them with Peter Theoph. Therfore to bind loose is nothing else but to declare the remission of sinnes or to retaine them Matth. What it is to bind and loose Indeede nothing as it is plaine by the interpretation of Christ himselfe for he sayd to his Apostles in the place which euen now we recited Receiue the holy Ghost whose sinnes yee remit they be remitted vnto them whose sinnes you shall retaine they shall be retained For there is no harder bond then sinne forasmuch as being bound with it we be held and indeed willingly vnder the power and tyrannie of the deuill death and it cannot be loosed by any strength of man but by the onely might of Christ Theoph. Why then doth Christ commit the office of binding and loosing to the ministers seeing he himself alone hath the power of binding and loosing Mat. It is that we may vnderstād that the Ministers be as it were Ambassadors proclaimers of the will of God which Paule teacheth in these words 1. Cor. 5. 19 God was in Christ reconciling the world to himselfe not imputing to them their sinnes and hath put in vs this word of reconciliatiō Therefore we are ambassadors in the name of Christ as God by vs did exhort you we entreat you in Christes stead to be reconciled to God Theoph. I see not therefore that the Ministers haue more power of binding and loosing granted them then any other priuate man For there is none that may not assure the beleeuer and penitent of the forgiuenesse of his sinnes contrariwise which may not set the iudgement of God before the vnbeleeuer and obstinate except he repēt And that verily shal be confirmed in heauen as it was pronounced by that priuate person for that is the will of God reuealed in his word Mat. Of the authoritie of the Ministers of the Church That is right indeed but there is some speciall thing to be considered in the promise of Christ made to the Ministers namely that by his spirite he will giue more efficacie force to their words thē to the words of any priuate man so as they shall by faith be receiued of the beleeuer but shall terrifie the conscience of the vnbeleeuer set before his eyes the wrath iudgement of God For otherwise the name of the keyes of the kingdome of heauen should falsely be giuen vnto the ministery of the Church seeing that we may enter into it it is not inough that the doctrine of forgiuenesse of sins beat our eares but especially that it enter into our hearts and be receiued of vs by faith obedience Whereunto is referred that saying of Paul Neither my 1. Cor. 2. 4. speech nor my preaching stood in the entising wordes of mans wisedome but in the demonstration or euidence of spirituall power For this cause also Isaiah calleth the preaching of the word the arme of the Lord Isay 53. that is the instrument by the which he declareth his might and power that he may bring vs to saluation Theoph. I do see indeede that the force and fruite of preaching the word of God is very great For those three steps by the which wee obtaine spirituall health wherof thou diddest entreate in the Chapter of Faith are by it daily called to vse and practise Matth. Thou iudgest right For first the law is preached that wee may acknowledge our deadly disease namely sinne Secondly the Gospell is preached wherin the sauing remedie is offered vnto vs in Christ Last of all faith which is wrought in vs and increased by the preaching of the word applieth that medicine vnto vs so as we obtaine saluation euen the full forgiuenesse of all our sinnes Theoph. The article of remissiō of sins in the Creede vnlesse I be deceiued is therefore set after the article of the Church to the end we might know that it is offered vnto vs by the ministerie of it Mat. It is indeede and therefore there is no forgiuenesse of sins neither saluation without the Church as in the floud there was no safetie out of the Arke of Noah wherein also at that time the Church of God was then shut vp ●hat being as it were a type of it Theoph. Thou hast hitherto largely inough taught that by the ministery of the word we do truely obtaine forgiuenesse of our sinnes Notwithstanding there be two things behind whereof I will aske thee before we come to the other treatise 1 First whether God do wholy as they say forgiue to the repentant all their sinnes 2 Secondly whether hee forgiue them perfectly namely remitteth the punishment and the fault so as they be not any more imputed vnto vs. Mat. Let vs speake of the former in the first place Iohn saith 1. Iohn 1. 7. All sinnes be forgiuen to the penitent that the bloud of Christ doth wash vs from all sinne He that saith all excepteth nothing Now repentance yeeldeth vnto vs a more certaine testimonie of our faith by the which as hath beene sayd wee be made partakers of Christ and of his gifts Whereupon it followeth that whosoeuer repenteth may most certainly determine that all his sinnes notwithstanding they be grieuous are forgiuen and done away Which also is taught by the examples

in part seclude the loue of our neighbour Mat. It doth indeede wholly seclude all false loue but the true loue it establisheth now that is it which Christ made the sum of the later table in these words Thou shalt loue thy neighbour as thy selfe Theoph. Declare vnto mee that true loue which is established by the loue of God then I wil demād of thee why Christ made it the summe of the later Table Mat. Then is our neighbour loued of vs when we loue him onely in God and for Gods cause For if he bee loued of vs either because he is our kinsman or friend whithout any respect to the loue God that loue is not Christian but naturall and agreeth vnto brute beastes For this cause Christ said If you loue Luk. 6. 32. them that loue you what thanke shall you haue for euen sinners loue those that loue them Therefore also hath hee commaunded the loue of our enemies for therein appeareth most manifestly that whereof wee now speak That our neighbour is to be loued for God for an enemie cannot bee loued for his owne sake yea rather he ought to be hated But when he is considered in God then he ceaseth to be an enemy is made a neighbour Euen as therefore all flouds do come out of the sea and do fall againe into the sea so our loue toward our neighbour ought to begin in God and to end in God otherwise it is vitious and euill Theoph. Wherefore saidest thou that this true loue of our neighbour which thou hast euen now expounded is stablished by the loue of God Mat. Because it is one loue but the difference standeth in the obiects for when God sawe that himselfe because he is inuisible should hardly bee loued of vs that doe so much cleaue to the loue of things that bee seene hee hath set our neighbour before vs as a visible obiect in whom he engraued his owne image that we should worship him with some part of that loue toward our neighbour that is wholly due vnto himselfe and bestow vppon our neighbour some of those duties and benefites which by good right doe altogether appertaine to his Maiestie Forasmuch as according to the saying of Dauid our well doing reacheth not to him Psal 16. 2. and indeede he hath no neede of it Wherefore as no man can rightly loue his neighbour but he first loueth God so can no man sincerely loue God but hee doeth also loue his neighbour whom he hath so earnestly cōmended vnto vs. Hence is that saying of Iohn If any say I loue God and hareth his brother hee is a lyer 1. Ioh. 4. 20. For he that loueth not his brother whō he seeth how can he loue God whom he hath not seene Theoph. Now I vnderstand what the true loue of our neighbour is and how it springeth from the loue of God It is therefore to bee seene why Christ setteth it downe for the summe of the later Table Matth. Because as the loue of God containeth the whole obseruation of the first table as hath beene said before so the loue of our neighbour the whole second Table so that hee be loued of vs as our selues Which Christ did not omit Theoph. Declare these things vnto me more at large Matth. If we loue our neighbours as our selues wee shall do to him all that which we would haue him doe vnto vs and we will not do those things which wee would not haue done to our selues And therefore we will honor parents and other superiors for if wee were in their place wee would be honored We will do no despite to our neighbour which we would not suffer to be done to our selues Wee will not by adultery defile the wife sister or daughter of our neighbour because wee would not haue so great an iniury done to our selues Wee will not steale his goods yea rather if the matter so require we will releeue his pouertie with our plenty for so would we haue it done with our selues We will not beare false witnesse against him neither backebite him neither will wee vexe or mooue him with scornes flouts mocks and taunts for we would take it grieuously if it were done to our selues To conclude we will couet nothing that is his forasmuch as if any coueted our goods wee would condemne him By which it appeareth that the fulfilling of the second Table is contained vnder the loue of our neighbour the breaking of it vnder the hatred of him Theoph. But who is our neighbour of whome there is mention in this place and otherwise in many places in the Scripture Matth. Vnder this name be comprehended not only friends kinsfolkes and alliance by mariage but also all Who is our neighbour others of whatsoeuer sexe countrey condition or religion they be that more is our enemies also which is plaine to gather by the example alledged by Christ Luc. 10. 33 But that letteth not a distinction of persons of whom we ought to helpe some before others according to the band wherewith we be bound to them and by name their faith For Paul saith Gal. 6. 10. Do good vnto all but especially to the houshold of faith In which words he teacheth that charitie or loue rightly ordered beginneth with the faithfull afterward is deriued vnto others For if our loue which we taught before ought to bee referred vnto God verily the nearer any commeth to God so much the more high degree of it doth hee deserue then the rest wee ought to reserue to our kindred and allies as euerie one shall bee ioyned vnto vs by the nearer band The other part of this Chapter For what ende good workes are to bee done and what is the vse of them Theoph. Wee haue made an end of the former part of this chapter wherin thou hast declared what works be worthie the name of good workes let vs therefore come to the other part which we appointed to the discourse of their end and vse The faithful cannot bee iustified by workes First therefore I demand whether the faithfull may be iustified by good workes for as much as by regeneration they be made fit to doe them Matth. Two things let that it cannot be so Theoph. What are they Matth. Because iustification and therefore saluation goeth before good workes For the way which the holy Ghost vseth to make vs able for them is this namely that by faith it ioyneth vs with Christ Whereof Christ himselfe is witnesse when he saieth As the branch can Ioh. 15. 4. beare no fruite of it selfe that is except it abide in the vine euen so you except you abide in mee I am the vine you are the branches he that abideth in me and he in whom I abide bringeth foorth much fruite For without me you can do nothing Imputation is to haue it accompted ours Therefore by faith being vnited or made one with Christ we are iustified and saued by the imputation of