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
A91721	The Racovian catechisme vvherein you have the substance of the confession of those churches, which in the kingdom of Poland, and great dukedome of Lithuania, and other provinces appertaining to that kingdom, do affirm, that no other save the Father of our Lord Jesus Christ, is that one God of Israel, and that the man Jesus of Nazareth, who was born of the Virgin, and no other besides, or before him, is the onely begotten Sonne of God.; Racovian catechism. English. 1652.	Smalcius, Valentin, 1572-1622.; Socinus, Faustus, 1539-1604.	1652 (1652)	Wing R121; Thomason E1320_1; ESTC R200387	94,429	183

held concerning any private offence whether against God or against others for so equity it self perswadeth and Christian Love altogether requireth Q. How are they publickly to be Corrected A. By words or deeds Q. How by words A. In such a manner as that they be publickly reproved by all in the Church of Christ of which thing Paul speaketh 1 Tim. 5. 20. and 2 Cor. 2. 6. Q. How by deeds A. When we either avoid their company or refuse to eat with them although we do not yet count him for an enemy but admonish him as a brother or when we cast him out of the Church of Christ and no longer acknowledge him for a brother Q. Where is it written concerning this matter A. Touching the first manner 1 Cor. 5. 11. 2 Thes 3. 6 10. Touching the latter 1 Cor. 5. 14 15. and Mat. 18. 17. Q. Why is such correction observed in the Church of Christ A. That the transgressour may be healed and reduced into the way and others may be stricken with fear and kept untainted and that scandall may be removed out of the Church of Christ and the Word of God not evill spoken of and finally neither his Name nor Glory be profaned Q. What danger is imminent over such men A. Even this that being cast out of the Church and consequently out of the Kingdom of Christ there remaineth nothing for them nothing but destruction since this Excommunication is no other then that binding whereof Christ speaketh Mat. 18. 18. Verily Verily I say unto you whatsoever ye shall bind upon earth shall be bound also in the Heavens and whatsoever ye shall loose upon earth shall be loosed also in the Heavens Q. What is the power of binding and loosing which the Church hath A. It is the declaring and denouncing according to the Word of God who is unworthy to be of the Church of Christ Q. VVhat is that manner of keeping order in the Church of Christ which chiefly concerneth them that govern A. They are bound not onely to observe those Offices which appertain to others more diligently then all the rest but also continually to excite others to the discharge of them respectively to oversee the Church to observe the carriage of every one to be instant in season and out of season to reprove rebuke with all long-suffering and doctrine as you have it 2 Tim. 4. 2. yet must these things be done with such caution as the Apostle sheweth fit to be used namely that they do not chide an Elder but admonish him as a Father a junior as a brother the elder women as mothers the younger as sisters with all chastity 1 Tim. 5 1 2. CHAP. IV. Of the Invisible Church of Christ Q. WHat is the Invisible Church A. Such as put their confidence in Christ and obey him and therefore are his Body Q. VVhy call you that society of men Invisible A. because It is not exposed to the sight of men who are not able to penetrate into the hearts and tell who sincerely believe or not But with the heart it is believed to righteousnesse Rom. 10. 10. and by Faith men are ingrafted into the Olive of the Church and made members of Christ Rom. 11. 19 20. Q. Can it not by outward actions be known who is a member of the Church A. By the outward actions may easily be known who is not a member of the Church of Christ for the Apostle saith that the works of the flesh are manifest Gal. 5. 19. and such men walk in the works of the flesh But it can hardly be known by the outward actions where true Faith is for outward actions proceeding from a corrupt heart may carry the same appearance with those that flow from a heart which is sincere In short he that is evill-minded may put on the outward garb of a good man but it is otherwise in a good man who never laboureth to put on the garb of an evill man Q. I now understand all the things that pertain to the knowledge of God and Christ declare further if any thing else pertaineth to the knowledge of this saving way A. I have already abundantly opened every thing to you It will be your part having well understood and considered them to imprint them in your mind and institute your life according to the prescript of them And the Lord God give you his assistance thereunto to whom in as much as he hath been pleased graciously to help us in bringing this Conference to an end be praise and glory through Jesus Christ for ever and ever Amen FINIS

tempted From these words likewise it can not be shown that Christ was indeed tempted in the wildernesse For instance should any man say let us not be refractory to the Magistrate as some of our Ancestors were it could not thence be concluded that the same numericall Magistrate is in both places designed Now if there be found in the Scriptures such kinds of speaking wherein the like speech is referred to him whose name was a little before expressed without any repetition of the same person this hap'neth in such a place where no other besides him whose name was expressed can possibly be understood as Deut. 6. 16. Thou shalt not tempt the Lord thy God as thou temptedst in Massah But in this speech of the Apostle whereof we speak another then Christ may be understood as Moses the Angel c. see Num. 21. 5. Q. From what place prove they that the glory of Christ was seen by Isaiah A. From Iohn 12. 41. These things spake Isaiah when he saw his glory and spake of him Q. What say you hereunto A. First that these words are not of necessity to be referred to Christ inasmuch as they may be referred to God the Father For the words that are set a little before are spoken of the same namely he hath blinded their eyes and hardened their hearts Again the glory which Isaiah saw might be yea was not a present but a future glory For it is proper to Prophets to see the things that are to come Whence likewise they were called Seers 1 Sam. 9. 9. Finally although you understand these words of that glory which was then present and seen by Isaiah yet is it one thing to see one's glory another thing to see himself for in the glory of that one God Isaiah likewise saw the glory of the Lord Christ for the Prophet there saith The earth is full of the glory of the Lord. Which thing was then accomplished when Jesus Christ first appeared to the people of the Jewes and afterwards was preached to the whole world Q. From what testimonies of Scripture do they endeavour to demonstrate that Christ was as they say incarnated A. From Iohn 1. 14. where according to their Translation it is read The Word was made flesh And from Phil. 2. 6 7. Who Christ Jesus being in the form of God thought it not robbery to be equal to God But made himself of no reputation taking upon him the form of a servant being made in the likenesse of men And being found in fashion as a man he humbled himself c. from 1 Tim. 3. 16. Great is the mystery of godliness God was manifested in flesh And frō Heb. 2. 16. For verily he took not on him the nature of Angels but he took on him the seed of Abraham And from 1 Ioh. 4. 3. Every spirit that confesseth Iesus Christ is come in the flesh is of God And lastly from Heb. 10. 5. Wherfore entring into the world he saith Sacrifice offering thou wouldest not but a body hast thou prepared for me Q. What say you to the first testimony A. That it is not there said that God was incarnated or that the divine Nature assumed a humane For it is one thing to say The Word was made flesh another that God was incarnated as they say or that the divine Nature assumed a humane Besides these words The Word or rather the Speech was made flesh may and ought to be thus rendred The Word was flesh Thus the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred verse 6. of this very chapter There was a man sent by God his name John And Luk. 24. 19. Who was a Prophet great in word and deed And these places with sundry others shew that it may be so rendred But that it ought to be so rendred the order of the Evangelists words sufficiently teacheth for it would have been incongruous to have said that the Word was made flesh that is as the adversaries would have it assumed a Humane Nature after he had already spoken those things of the Word which followed the Nativity of Jesus Christ as namely that John the Baptist gave testimony of him that he was in the world that his own received him not that to them who received him he gave power to become the Sons of God Q. How is that to be understood that the Word was flesh A. That he by whom God perfectly revealed his whole will and who had been therefore by John called the Word or Speech was a man of the same constitution with others and subject to the same infirmity afflictions and death For in this sense the Scripture useth the word flesh as appeareth from those places where God saith My spirit shall not alwaies strive with man for that he also is flesh Gen. 6. 3. And Peter out of Isaiah saith All flesh is grasse 1 Pet. 1. 24. Q. What say you to the third A. It is one thing to say that Jesus Christ being in the form of God took the form of a servant and that the Divine Nature assumed a Humane For here the form of God cannot design the Divine Nature in that the Apostle writeth that Christ emptied himself of that form But God can by no means empty himself of his nature Neither doth the form of a servant denote a humane nature since to be a servant is referred to the fortune and condition of a man But neither is it to be concealed that the writings of the New Covenant doth use the word form elswhere but once namely Mark 16. 12. and that in such a sense wherein not the nature but exteriour fashion is signified whilest it saith that Jesus appeared to two of his Disciples in another form Q. But from those words which the Apostle presently after subjoyns namely He was found in fashion of a man doth it not appear that he was as they say incarnated A. At no hand For it is said of Sampson Judg. 16. 7. 11. that if such and such a thing was done to him he should become as a man And Asaph Psa 82. denounceth to those whom he had called Gods Sons of the most high that they should die like men notwithstanding it is certain it cannot be said that they were as the adversaries say incarnated Q. But how do you understand this whole place A. Thus that Christ who conversed in the world as God doing the works of God and receiving divine worship did when God so willed and the salvation of man required become as a servant and vassall and as one of the vulgar men when he of his own accord suffered himself to be bound whipt and crucified Q. What say you to the third A. First that in many ancient copies and in the vulgar Translation the word God is not here found so that nothing certain can be concluded out of this place Again though we read the word God there yet is there no cause why it should not be referred to the Father