Selected quad for the lemma: word_n

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

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A57544	The disabled debtor discharged: or, Mary Magdalen pardoned Set forth in an exposition on that parable Luke 7. 40.-51. There was a certain creditor, which had two debtors, &c. By Nehemiah Rogers, minister of the gospel.; Mirrour of mercy, and that on Gods part and mans. Part I	Rogers, Nehemiah, 1593-1660.	1658 (1658)	Wing R1821A; ESTC R222102	218,172	327

In one and the same act there may be a Trespasse against man and a Sinne against God as was in Davids Adultery and murther men may yea must forgive the trespasse and wrong offered to themselves But the Sinne against God they have not to meddle with The Rhemists in their annotations upon this place charge us who are Heretiques in their language with denying the Church this power of remiting sins by Christs Authority Rhem Annot. in Luc. 7. Vid. Chem. Exā Conc. Trid p. 2. p. 221. Concerning Absolution both Publike and Private agreeable to the Scriptures D. White in his Orthodox way p. 272. both in the outward Discipline of the Church and in the Ministery of the Word and Sacraments and Remission of sinnes conferred God therein we in the Church of England with other Protestant Churches do maintaine and justifie But for their Popish Absolution being dissonant from the Scriptures and as they use it no way thereby warranted we disavow For First They say that their Bishops and Priests Potestas ligandi solvendi non minor est in Ecclesiâ quàm fuit in Christo Cusanus Christus Petro vices suas tradidit ipsamque cla vem excellentiae Maldon Rhem. Annot. in Ioh. 20. Sect. 3. 5. have full right to remit sinne and that not only as Ministers and Dispensers but they have full power as Christ had nor is that Power lesse in the Church then it was in Christ They have the same Power of excellencie they say with him And he that doubteth of this say the Rhemists may as well doubt whether Christ had authority as man to forgive sin We teach as before was said that the Ministers Power is but Ministeriall And for any mortall man to challenge to themselves such a Power as they speak off is a high presumption against God And if it be as the Pharisees held it to be and as indeed it is Blasphemy to attribute forgivenesse of sins to any but to God we may be excused though we should say that with Rabsekah they have blasphemed the living God in thus speaking Secondly They say Suarez 3. D. 9 §. Bellar. de paenit l 3. c. 2. that their Priests forgive sinne by the words of Absolution in such a manner as Christ wrought miracles and forgave sinne by his voice Iohn 11.43 Per veram physicam efficientiam by a true and physicall efficiency reaching to the very production of Grace and dissolution and destruction of sin including the Power of it within certain words and syllables We say That the Minister doth forgive as he is said to save or to give Repentance and Faith 1 Cor. 9.22 1 Tim. 4.16 GOD useth their Ministery whereby they coapt and prepare sinners that they may be capable of Salvation by working in them such dispositions of Faith and Repentance through the preaching of the Gospell as are required in those that shall be saved Now this is not done by a bare pronouncing of words and syllables but by the effectuall working of the Spirit of God In which respect he is pleased to account of his Ministers as Co-workers with him And herein do some of the Principall Schoolemen joyne with us Pag. 273. as D. White in his Orthodox hath learnedly shewed Thirdly In this Point of Absolution they fayle whilst they hold that at the will and pleasure of every Priest exercising the Keyes on Earth men are bound and loosed in Heaven This they ground on the generality of the words Absolutio ex causa falsa valet Emman Sa. Aphoris in ver Excom Ioh. 20.23 Whose-soever sinnes you remit they are remitted And Matth. 18.18 Whatsoever you bind on Earth shall be bound in Heaven So that say they let the cause be false or Absolution unjust Absolutio injusta valet Tolet de Instruct Sacer l 1 c. 14. Quomodo Sacer dos mundum leprosum non facit sic Episcopus vel Presbiter non alligat eos qui insontes sūt nec solvit noxi os sed pro officio Sacerdotali cūpeccatoram varietates audierit scit qui ligandus qui solvendus sit Hierō yet it is available We say that the use of the Keyes is determined and limited by God as the Priests power was in the case of Leprosie and depends not on the Will and pleasure of the Minister No Minister on Earth ever had or shall have power to open Heaven to him against whom God will have it shut nor to shut it against him to whom God will have it opened No man can open it unto a Caine or to a Iudas or to a Iulian Nor shut it against an Abel or against a Zacheus or a Mary c. God ratifieth the act of his servants in Heaven with the proviso of Clave non errante if they abuse it not on Earth but exercise it daily upon fit persons He will not partake with the errours of his Ministers nor regard their Passions nor be hindered from doing Justice by their Ignorance He hath not bereaved himselfe of this Power in committing it to them as Bellarmine seemeth to imply in that he would have the world believe that the Keyes remaine in Christs hand only at the vacancy of the Popedome so as that he cannot worke without their meanes Bellar. de Rom. ●ont For he can bestow Absolution when he pleaseth and on whom he pleaseth without their meanes Pro 17.15 Pro. 26.3 Joh. 9.34 If a sinner seriously converting and believing in Christ cannot obtaine Absolution from the Priest he being either passionate or mis-informed of the Truth yet God will certainely pardon him Or if on the other side a Priest should be indulgent and apt to winke at vices Or if he be deceived with an appearance of Repentance and so shall absolve an Hypocriticall Sinner and receive him into the Communion of the faithfull yet that man so absolved remaineth still bound before God and shall be punished notwithstanding He that turns the Key the wrong way as did the Pharisees and as do the Papists will never open the doore of Heaven Fourthly They faile whilst they pronounce not Absolution upon the right condition Viz. Faith and Repentance which as you see our blessed Saviour here eyes in Maries Remission For according to their Doctrin their Sacrament of Pennance wherof this is a part conferreth Grace without any precedent disposition more than Attrition Coster enchir c. de p●enit Sola attritione c. Vega pro concil l. 1. c. 21. 25 Stapl. Antid Rom. 7.15 Mald sum q. 16 art 1. Homo invitus potest absolvi igrarus inscius vid. Azor lib. 1. c. 9. q. 2. Buckler of faith pag. 392. which implyeth according to sundry Popish Doctours no formall purpose of forsaking sin nor any sorrow either sensitive or intellectuall for the same but a villeity or wishing one were able to be sorry for sin and could forsake it Nay the Pope gives Absolutions sealed with lead in forme of a