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	earth_n	power_n	8,826	5	5.9330	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03409	The Churches authority asserted in a sermon preached at Chelmsford, at the metropoliticall visitation of the most Reverend Father in God, VVilliam, Lord Arch-bishop of Canterbury his Grace, &c. March 1. 1636. By Samuel Hoard B.D. and Parson of Morton in Essex.	Hoard, Samuel, 1599-1658.	1637 (1637)	STC 13533; ESTC S104116	44,865	76

hath authority to punish as well as to prescribe Secondly he beareth it not in vain hath authority to smite with that sword and to put his power in practise upon evill doers There is one Law giver saith S. Iames cap. 4.12 who is able to save and to destroy in which words is given us by consequent to understand that it belongs to all Law-givers to doe either of these as occasion requires And the reason why they are to have this power as well as the former is because it is a back to the former without this that other would be unprofitable for (c) Morinus de cens eccles c. 2. Inermis authoritas non authoritas dicenda est sed authoritatis larva unarmed authority is rather a mask and semblance of authority than authority indeed Into all creatures God hath put two faculties 1. A concupiscible by which they are caryed to seek out whatsoever things are needfull for their preservation 2. An Irascible by which they are inabled ad omnia contraria eliminanda to expell by slight or resistance at least in endeavour whatsoever threatens their destruction And without this last the former would not be sufficient to keep the creature in being Answerable to this there is in governours a concupiscible faculty of making good orders for the maintenance of that body wherof themselves are a part and an Irascible of resisting and executing vengeance on such irregular persons men of Belial as assault that body those orders and without this that other of making laws is not only weak and of little use but oft times a snare to law-makers who otherwise would be like the log in the fable fabula vulgi a scorne to the rude unruly multitude But lest some may think that this last power is peculiar to the civill magistrate A coactive power necessary to Chu governours and belongs not to Bishops and governours of the Church their Canons being but councells and their authority only to perswade as (a) V. d. Vrsin catech some of note to the disparagement of their learning doe not stick to say Par. Orat. de Q. anleges magist obligent Consc pag. 13. Cast your eyes on Timothy and Titus two Bishops of the Church S. Paul armeth them both with this double authority Command and teach saith he to Timothy 1 Tim. 4.11 There is a power directive given him Them that sin rebuke before all that the rest also may feare 1 Tim. 5.10 there is his power coactive And to Titus he saith These things speak and exhort and rebuke with all authority Tit. 2.15 Teach there is his authority to informe and direct but is this all No Rebuke too there is power to censure the disobedient But how rebuke not with weak words only for that belongs to the inferiour Clergy but with all authority that is with censures deeds even to the stopping of mouths if need be as we may see Tit. 1.11 Nor doth S. Paul give these his Bishops any greater allowance than he knew his master would warrant for he was not ignorant of what with his owne mouth he had uttered Mat. 18.17 18. Goe tell the Church and if he neglect to heare the Church let him be unto thee as a heathen man and a publican Verily verily I say unto you whatsoever ye shall binde on earth shall be bound in heaven c. In which words 1. Our Lord erecteth a Tribunall in the Church to which offenders against the Church must be cited and by it censured Goe tell the Church 2. He ratifies and setleth it whatsoever ye binde on earth c. ●i whomsoever you cast out for neglect or contempt of that authority which I have given you shall be reputed an outcast in the kingdome of heaven and by consequent whatsoever other punishment you justly inflict shall be authorized in the highest Court by the highest judge What will you saith S. Paul 1 Cor. 4.21 shall I come unto you with a rod or in love and in the spirit of meeknesse that is will you be perswaded by faire words or shall I exercise my Iudiciall authority over you shall I punish you For as the rod of Christ signifies his authority to rule his servants and subdue his enemies and therefore is called the rod of his strength Psal 110.2 So doth the rod of S. Paul here signifie his punishing power as S. Chrysostome and S. Austin expound the place And which is a thing that should work with us this is also the doctrine of our owne Church to the truth of which wee my brethren of the Clergy have subscribed Whosoever saith the Article by his private judgement willingly and purposely doth openly breake the traditions and ceremonies of the Church which be not repugnant to the word of God and be approved by common authority ought to be rebuked openly that others may feare to doe the like as he that offendeth against the common order of the Church and hurteth the authority of the magistrate and woundeth the consciences of weak brethren And shall we not thinke that the Church hath need of this latter power as well as the common-wealth Are people so well affected to the orders of the Church that they will obey them if they be but barely propounded or at most by a few perswasions commended to their obedience Is the Church so setled by divine goodnesse that no unruly windes within her bowels can make her quake Or is the King of the Church so carelesse of his flock which he hath purchased with his owne blood that he hath given it weaker supports than Kingdomes and civill States enjoy and hath set over it shepheards indeed but yet lame ones that cannot or must not strike if there be occasion Certainly this earthly Paradise would soon be entred and wasted were not those Angels that are set to keepe the doore armed with a flaming sword of vindicative power to keep out or drive out all those that either professedly or secretly have evill will to Sion And therefore we cannot think with reason that Church-governours have the place of commanding but no power of compelling and urging obedience to their commands The Lords of the Gentiles c. no argument against the Churches primitive power But they that would have a parity in the Church and would make Church governours to be but empty Cyphers alledge the speech of our Saviour to his disciples contending among themselves for superiority Mat. 20.25 26 17. The Lords of the Gentiles exercise dominion over them and they that are great exercise authority over them but it shall not be so among you But whosoever will be great among you let him be your minister and whosoever would be chiefe among you let him be your servant c. And say that Christ here compares the world and his Church and forbids the use of that power to the Pastors of the one which belongs to the Princes of the other and that is principally a punitive and coactive

their mariage were most or all of them made by their owne discretion Had these Iews to whom God had given a perfit platforme this liberty and have not Christian Churches to whom no rule is in this case given the same power in such things and a far greater And this liberty have all the governours likewise of Christian congregations used in their severall Churches and ages as I shall have occasion to intimate by and by All which examples are an evident proofe of the Churches power in these externall ordinances because 1. there is no Precept against these examples for against an expresse command examples prove nothing 2. The Apostles were more faithfull servants to their Lord than to intrench upon his royall prerogative and more humble than to goe beyond the bounds of their commission 3. It cannot with reason bee imagined that Christ would suffer his Church throughout all ages to sleep to securely in so great an error The power of the Church proved by consent of writers And therefore leaving this I come to my second argument for the proofe of the Churches power the Consent of Writers which is an argument beyond exception and able of it selfe to put the point in hand out of all question Calvin whom all Sectaries make their Oracle in their plea against Ceremonies hath these words (a) Calv Opus● pag 344. Ne quis nos calumnietur nimis morosos c. Let no man thinke or say that we are so severe and harsh as to take away all liberty in externall rites I here give all readers to understand that I contend not about ceremonies respecting order and decency in the Church Our dispute is against those acts whereby some thinke that God is truly and properly worshipt I deny that these are under the power of men And in (b) Idem Instit l. 4. c. 10. Sect. 14 another place he saith Ergo inquies nihil ceremoniale rudioribus dabitur c Therefore thou wilt say shall nothing Ceremoniall be appointed for the instruction of the ruder sort I say not so for I know well enough that all such helps are profitable to them only I contend that in prescribing them such a manner and measure be used as may illustrate not obscure Christ And (c) Calv ●b Sect. 30. in the same Chapter hee layes it downe for a conclusion That Christ would not prescribe particularly concerning ceremonies what we ought to follow but referre us to the direction of generall rules We hold saith Perkins (d) Perk. ●es Cat●ol of Traditions con●l 3. that the Church hath power to prescribe ordinances rules or traditions touching the time and place of Gods worship and concerning order and comelinesse to be used in the same Peruse the Harmony of confessions and see whether this be not the judgement of all those Churches More particularly for instance take the Auspurge confession Melancthon the contriver of it directly for this power saith (e) Aug. confes Art ult Apol. ej●dem Licet Pastoribus Episcopis c. It is lawfull for Bishops and Pastors to make Canons that things be done in order in the Church and he proves it by S. Pauls example Sic Paulus ordinat c. So S Paul ordained that women should cover their heads and confine their tongues in the congregation c. Only some Cautions he gives to this effect 1. That these orders be not imposed as parts of Gods worship 2. That they be not urged as things necessary in themselves 3. That for their matter they be not contrary to any Evangelicall truths for if an Angell from heaven should preach unto us another Gospell wee are to hold him accursed In all which cautions he doth not deny or abridge the power of Church-governours in these matters but only remember them how to use their liberty therein to that end for which they received it the glory of God and the Churches edification according to that speech of S. Paul This authority is given us for edification and not for your destruction 2 Cor. 10.8 But what need I stand upon particular instances Do we not all grant in our controversie with Papists about traditions that there are 2. sorts of traditions Apostolicall and Ecclesiasticall and that both these are under the power of the Church 1. We yeeld that there are Apostolique traditions rituall and dogmaticall which are no where mentioned or not enjoyned in the Scriptures but delivered by word of mouth from the Apostles to their followers for some of which these are reputed viz. the number of Canonicall bookes the Apostles Creed the baptisme of infants the fast of Lent the Lords day and the great festivals of Easter and Whitsontide These we justly take for theirs grounding upon S. Austins rule (f) Quod universa tenet ecclesia nec concil●s institutū sed semper ●tentum est non nisi authoritate Apost●l● traditum rectissimè creditur Aug. de Pap. cont ●onat l 4 c. 24. Those observations which have beene of universall use in the Catholique Church and appeare not to have beene the Constitutions of generall Councils we are in reason to hold for Apostolique traditions 2. Besides these wee confesse that there are and have been many ancient Ecclesiastique traditions also from which as their foundations grew those noted practise of (g) Tert. C● ●il c. 3. not fasting on the Lords day of (h) ●t ib. saying their prayers not kneeling but standing during the whole festivity of Easter and Whitsontide which in those dayes continued though in a remisse degree full 50. dayes (i) Just● a●q ad O●thod Te●t Apol. c. 16. Bas●d ●p●tu sancto c. 27. of praying to God and adoring Christ with their faces toward the East (k) Naz in l● Go●●a● per. Leon● p. 423 Aug. con l. 9 c. 13 of prostration before the Altar of (l) Cyp● p. 56. ad T●t at id l. de laps su●●n●t signing the baptized person with the signe of the crosse (m) Tert Co● mil. c. 3. of renouncing the devill of tasting hony and milk before baptisme (n) Tert. de bapt c. 13. of using God-fathers in the baptismes even of children (o) I●d Hisp l. 2. de div o● 20. y● H● osolan pro● co of exorcising the parties to be baptized (p) A●al l. 1. de●ccla● 2● Aug. S●m 1●7 de domin● 〈◊〉 pas● of putting a white garment upon them which they were to weare for the space of 7. or 8. dayes from the putting off of which the Sunday after Easter was called (q) Vi● 〈◊〉 ●tiq ●t 〈◊〉 t● 5. c. 12. dominica in Albis (r) Te●t 〈…〉 of receiving the Eucharist fasting (ſ) Just mar q. ad orth Cypr. ep 56. 63. of mixing water with the wine for the Communion (t) Cypr. ibid. of sending it to such as were absent (u) Cypr. l. de laps num 89. Tert. l. de orat sub sin id l. 2. ad ux of