Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	church_n	key_n	peter_n	5,807	5	7.9067	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A87005	Syons redemption, and original sin vindicated: wherein are these particulars largely handled and discovered. I. That sprinkling of water in the name of the father, son and Holy Ghost is not baptism, ... II Infants not the subjects appointed by God to be baptized, ... III That the second death was never threatned to be inflicted upon Adam ... IV A clear and large discourse as touching Gods decree, of election and reprobation. V A large exposition upon the ninth chapter to the Romanes, ... VI A brief disproof of the unlawfulness of the paying or receving of tithes, ... VII The ordination of the national ministery examined and disproved. VIII The answer of objections against the Jews return out of their captivity ... IX A clear discovery of the glorious effects (or that which will be effected) under the sound of the seventh trumpet. X A full discovery of Judah and Israels glory to be enjoyed in their own land, ... Published for the instruction and comfort of all that wait for the appearing of the Lord Jesus and Zions redemption. Being an answer to a book of Mr. Hezekiah Holland, sometimes preacher in Sutton-Valence in Kent. By George Hammon pastor to the Church of Christ, meeting in Biddenden in Kent.	Hammon, George.	1658 (1658)	Wing H504; Thomason E958_1; ESTC R207642	184,723	213

what had he to do to meddle with Gods word or ordinances 〈◊〉 16. see●he hated to be reformed and Si●s this was your Reverend Father in God and hence the Pope and you come to be so near kin that he hath given each of you a Livery that you might remember him this was your Lord Bishop and Reverend Father in God and your head Presbyter from whom you received your Ministerial Function and therefore no doubt as you think but your Ministery is likely to be very good But I remember that 〈◊〉 of y●u have changed your vizzard and are gotten into another shape of Ordination and instead of being made Ministers under or by authority of the Pope you now becove Ministers by authority of Parliament they O 〈◊〉 you or by authorizing some to do the work for them but know the Lord will try you ere long and sweep away your refuge and hiding place for he knoweth full wel that you are a time-serving people and seek honour of men and that his love is not in you But I passe this and come to the second thing which is your Office or work that you are given in change to do namely your forgiving men their sins the which you know is a great work enjoyned on you to do as in your charge and also I have heard your tribe contending for it and I do assure you it giveth such a sound or eccho as if it came frome the bottome of the Popes belly 〈…〉 person and therefore hath raught you in the Articles of the Creed to believe in the Church not in the Pope for the Romane Chatholick himself is scarce so had because although he doth say that the Pope may forgive sins and that his words are of great authority yet it is not impossibe for h●m to erre say they as he is a single person but he and his Council or Church considered together cannot erre So that infalibility is not concluded by them at all times to be in the Pope considered as a single person but considered as with the Church And therefore the Article of your Creed doth not teach you to believe in the Pope as a single person but doth teach you to believe in the Catholick Church that is the Church and Pope as considered together Therefore he that appropriates all to the Ministery is worse than a Papist except he believe none be of the Church but the Ministery And now to shew you that the power of Remission or retaining of sins lies in the Church and not in the Ministery singly considered as such And first I shall begin with your own cited text as by some of you which is read thus Joh. 20.19 20 21 22 23. Whosesoever sin ye remit they are remitted and whosesoever sins ye retain they are retained In this Text we are to consider who the void YE respects whether the Church or Ministery the which is pain that the word YE respect the Church and not the Ministery unlesse we consider the among ther as the Church the first reason why I believe it 〈◊〉 the Church and not the Ministery is because there is no mention of the Ministery or Ministers but it is given to Disciples as such and therefore you have not the w●rd Ministery or Ministers read in the Original The power of binding and loosing is in the Church considered as such and not in the Ministery singly considered as such as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is Disciples as such and not Elders or Paltors or Apostles as such not that say that it is spoke to the Church exclusively so as to exclude the Ministery when they are considered together as a part of the Church neither do I say that there was not Ministers an ongst the Disciples at that time for I do believe that there was some of the eleaven but this is that which I say it was not given to them considered as Ministers or Apostles but that power of remitting or retaining of sins was given to them as considered a Congregation or Church of Disciples met or gathered together as such mark that and as it will appear in this Text considering the presidence so it will appear fully in my second Reason Mat. 18.1 18 19. which is gathered from the words of Christ in the Gospel of St. Matthew which saith Tell it to the Church and if they neglect to bear the Church let him be to thee as an heathen or publicane for whosoever YE viz. the Church binde on earth shall be bound in heaven Therefore faith the Apostle to the Corinthians 1 Cor. When YE viz the Church come together with my spirit and the power of the Lord Jesus deliver such an one to Satan shewing that the Church ought and had power to bind together with the Minister as considered a Church in order and as they had power to binde so they had power also to loose for saith Paul 2 Cot. 2.7 Sufficient is his sorrow Wherefore YE viz. the Church ought rather to forgive him and comfort him lest peradventure such an one should be swallowed up with overmuch sorrow From whence we may see that the power of binding and loosing lyeth originally in the Church as such and not in the Ministery singly as such b●● being considered together they are an intire Church or a Church in intire order and so the power is committed to them and therefore God will not have any to be Lords over his heritage for he hath overthrown s●me of them already and ere long will trise and mightily sh●ke the earth and then the Lord ●ill overturn overturn overturn the r●sidue of them and make them as the chaff of the summer thr●shing floor and the whirl-wind of his wrath small scatter them so as their place shall not be found Obj. But if it should be objected and said That Christ gave the keyes of the kingdome to Peter Mat. 16.18 to binde and loose whom he pleased and therefore the power is committed to Ministers as such and not to the Church Ans To which I answer and say that where it is said Thou art Peter and upon this rock viz. the Son of God will I build my Church and the gates of hell shall not prevail against it viz the Son of God which was IT the rock and I will give unto thee viz the Church that is built on ME the rock the keyes of the Kingdom and whosoever thou viz the Church that is so b●●t bind on earth shall he bound in heaven So then where the word is rendred thee and thou as if it were to Peter as a single person may respect the Church which is built upon that rock which indeed is considered but as one single Woman or Spouse they being but one body of whom Chist is the head And therefore in the metaphorical discourse of Christ and his Church in the Canticles he speaks to her as a single

Baptized more Disciples than Iohn and so forth from whence you would conclude that Disciples were made by Baptisme as you make children Disciples by Baptisme as you say Now this Text proveth not your matter but it fully proveth my affirmation the which is that persons ought to be made Disciples first and then Baptised so saith both these Texts see Mat. 28. Go preach the Gospel or as the word properly rendreth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 go make Disciples or Scholars in all Nations and baptize them which she weth that they are made to be Disciples before they were to be baptised and also all that came to Iohns Baptism before they were admitted came and confessed their sins and so was Baptised for Iohns baptisme is called the Baptisme of Repentance and Christ did not baptise or make Disciples that way for he would not manifest himself to some that did believe because they wanted humble repenting hearts without which they were not admitted to Baptisme from whence we may see that such persons as are admitted to Baptism ought to be Disciples first go make Disciples and Baptise them saith Christ and so saith the Text in Iohn The Lord made and Baptized he first made them Disciples and then baptized them and the very same is out practise as we are followers of Christ And if it should be objected Object That the Text speaketh of teaching after baptism I answer that also is our practise for otherwise persons would not very well know how to behave themselves in the Church of God and so I pass to the next thing in order The which is a Text you cite Mark 6.10 To such belongeth the kingdom of Heaven it must not be understood or interpreted of all Children say you but of Children whose Parents were in Covenant as these were and brought by parents or by near friends to Christ To which I answer and first you are as much mistaken in the place cited by you as in the matter for the Text is in Mat. 19.13 and in Luke 18.16 but if you were onely mistaken in the citing of the place it might be borne with but you are much mistaken in the matter and first you say their Parents were in covenant with God how you will prove it The Jews had broke Covenant with God and so instead of being a sree pecple wereunder the Romans and were counted lost sheep I know not they once were in covenant and should have enjoyed the Land of Canaan and God presence in making good his promises in giving such blessings as I have already mentioned but now they by their sins had broken the Covenant that Christ calleth them the lost sheep of the house of Israel and how such can be said to be in covenant with God which Curist calleth the lost sheep I know not Secondly and that these were not his Disciples is plaine because his Disciples for●ad them that brought their children and if not his Disciples then no in covenant with him But you will object Obj. and say They had a good opinion of our Saviour and also our Saviour had a good opinion of them for first they had a good opinion of our Saviour as appeareth in their bringing their children that he should touch them or put his hands on them and pray To which I answer and say that their experience taught them that Christ was able to cure their children of what disease soever because he made it his practise to cure all manner of sickness and diseases insomuch as a great multitude of sick folk followed him and he cured them of what disease soever they had and such an opinion they had of Christ as some of our Nation have of skilful Physitians and that was all the good opinion they had of our Saviour that I can find But our Saviour had a good opinion of them in that he said suffer them to come and bring their children and did for them as their Friends desired him to do To which I answer I never or seldom find in Scripture that Christ did deny to do good to any but did go about doing good and hence it came to pass that he had compassion on the multitude and fed them and upon that account he had custom enough and had many followers it was not because they had a good opinion of Christ as touching spiritual vertue in him but that they might have their bellies filled Ye follow me not saith Christ because of the miracles but because ye eat of the loaves and were filled Iohn 6.26 So then there be many had a good opinion of Christ and followed him so long as he gave them food and health And whereas you suppose that I think that the blessing that Christ did bestow on the children was a spiritual blessing ● shall shew you what blessing I think it was and so shall examine the Text see Mat. 19.13 Then were their little Children brought unto him that he should put his hands on them and pray and his Disciples rebuked them and Iesus said suffer little Children to come unto me and forbid them not for of such is the kingdom of God And now that you may see what blessing this was we may consider the dependance of the Text with some other Texts of Scripture the which will shew us what blessing it was that Christ did bestow on them And first to the dependence of the Tex● which is in the second verse in these words And a great multitude followed him and he healed them there and all the intervening discourse between this v. 2. and v. 13. is no other but an answer to the Pharisees when they came and tempted him and therefore when you read the Text compare the second verse with the thirteenth and account of the other as a sentence in a parenthesis the which you may fi●ly do f●r● it is and then you shall read the Text thus And great multitudes followed him and be healed them there then there were brought unto him little children that he should put his hands on them and pray and his Disciples rebuked them and so forth So then in the first pl●ce you see Christ was a curing of sick persons at that time Christ did visibly cure by putting his hands on sick felk And secondly his wa● in curing ●as by putting his hands on them that he cured as you may see from these Scriptures Mark 6.5 Luke 4.40 chap. 13.13 And thirdly that being his way to cure by putting his hands on them these also brought their children that he might put his hands on them from whence it is plain that they brought such children to Christ as were sick or had some infirmity that he might lay his hands on them and cure them and that was the blessing doubtless that Christ did bestow upon them And whereas the Text saith Of such is the kingdom of Heaven and you say deny not Baptism to the

tell the truth and what am I become your enemy because I tell you the truth receive fools gladly for as much as you are wise and remember there was a time in which you were a fool if you are yet grown wise And thirdly I am hot troubled because you call me Asse because an Asse is an innocent usefull creature and doth his master better service than a lasie slumbring Dogg that loveth to sleep and yet is greedy to seek gain at his quarters moreover I have once read that an Asse could see better than his Rider by which he reproved the folly of his Master but no more of this a word to the wise is sufficient but I shall try the next thing which is a question you ask say you Is not our Ordination good we had imposition of hands by the Ministers Answ It is not the imposition of hands in Ordination that I question but the lawfull subject who is to have hands laid on him and the lawful Presbyter and the like that is the thing which will be questioned in its time and place Page 27. And again whereas you say that It is in the Presbyters power and not in the Churches to appoint their Ministery for say you Paul left Titus in Creet to ordain Elders there and it is the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is used in Act. 7.10 where it is said the King of Aegypt did appoint Joseph Governour over Aegypt the which power say you was conceived to be in the King and not in the people To which I answer and say and first I know that a proud generation of men would willingly reign as Lords and would be masters to such as they ought to be servants to and exclude the Church in their Election or Ordination although they will not excuse the Church in donation so that one month in a year viz. harvest the Priest will make the people believe that he is their servant but eleven months he will be their master but this by digression and so to the matter which is you say It is in the Presbyters power and not the Church to appoint who shall be their Minister the reason is because say you Pharaoh did appoint Joseph to be Governour over Aegypt as supposed without the peoples consent and it is the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is used by Paul to Titus To which I answer what although the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie Ordination or appointment will it therefore follow because it is supposed that Pharaoh an heathen King did appropriate such power and authority to himself as to appoint a Governour without the peoples consent that therefore Paul d●d license Titus so to do or did Paul appoint Titus to be a second Elius over the Church a very pretty comparison as you think or strong reason to prove that Titus did Lord it over the Church to appoint what Governours he pleased because Pharaoh the heathen King did so as it is supposed and know ye not what our bl●sled Saviour saith That the Princes of the Gentiles exercise dominion over them and they that be great exerciseth authority over them but it shall not be so amongst you but who so would be great amongst you Mar. 20.26 let him be your minister viz servant or under servant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Mat. 20 26 27. as from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he that will be chief amongst you let him be your servant From whence we may learn that Christ doth not appoint unlesse in Churches such authority to sit as Lords amongst them but to walk humlby and self-denyingly as to be an example to the flock and moreover we finde the Church of Antioch did ordain Paul and Barnabas by imposition of hands and yet no Presbyter there that I find neither was Paul and Barnabas called Apostles before they were ordained and indeed the power lyeth originally in the Church as faith our Saviour If thy brother sin against thee tell him of his fault between thee and him and if he refuse to hear thee then take another with thee and if he refuse to hear you tell the Church and if he neglect to hear the Church let him be as an heathen or a publicane for whatsoever ye binde on earth in the plurall number mark that shall be bound in heaven From whence we may see that the power lyeth originally in the Church Finally God hath appointed the Church as in reference to have officers for choice and approbation and the Presbyters to appoint by prayer and laying on of hands as for charge and designation and thus they are to go hand in hand in that work as may further appear from the Apostles words to the Church at Jerusalem saying Chuse out amongst your selves men of honest report whom we may appoint or give charge over that matter Act. 6.3 So then if he that is but to take care of the body must not be imposed on the Church without their choice much lesse may there be a man imposed on them which is to take care and watch over their souls without their choice and approbation I might say very much to this but I passe briefly to the next thing which is say you Although we were in Rome and came through it yet we are now separated from their Ceremonies Page 27. and walk according to the rule of Gods word and pray did not our Saviour come from Adam through sinful lines Answ To which I answer and say That whereas you say that although you came through Rome or were in Rome yet you are now separated from the ceremonies thereof to which I say I do believe that you are separated from some of Romes Ceremonieis as may be compared to Anise and Cummin and the like but the fundamentals you stil practice and uphold that is your Ordination is from them and you in your Ordination are made a petty Pope by them witnesse your absolution of sins Although you suppose that you are separated from Rome yet you stand in her authority and own her doctrine that is they in your Ordination appoint you to forgive men their sins they that doubt of the truth of this may read the Book of Ordination of the National Ministery the which will shew them the truth of what I have said and secondly you practice and uphold that Ceremony of Baby-Baptism which was confirmed by Pope Innocent the third as was granted by one that was better read in the Fathers as I verily judge than your self but this by the way for it is both in the Articles of your faith and your I evident that Infant-Baptism that you are not separated from Romes Ceremony for first you do declare in the Articles of your faith that Christ did descend into hell and some of you have cited the Text in Peter 1 Pet. 3 19. which saith he went and preached to the

person Cant. 3.1 saying Behold THOU art fair my love behold THOU art fair c. and also the Lord speaking to the Church of Judea and Jerusalem speaks often as to a single person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peter which is by interpretation a stone might significantly be called the Church because the Church is called the pillar or ground of Truth Read 1 Tim. 3.15 compared with Mat. 18 17 18. and also calls the Virgin daughter of Babylon as a single person in many places so in this metaphor Christ calls the Church as a single person as though he spake pr●ra●●ly to Peter but consider that Christ spake not to Peter barely considered as a Minister but speaks to him as considered one in whom the truth was settled as a Pillar and considered so the power is committed to him not as a Minister but as the Church which is called The ground and pillar of truth and this will plainly appear if we consider Christs following discourse as in this Evangelist where he saith to the Church Whosoever ye binde on earth shall be bound in heaven c. so then the power lyeth in the Church as aforesaid and so having spoken somewhat as to your Office although I might be larger in it I shall passe to the next and last subject which is the qualifications of the National Ministery to which I say That there is not one in England fitly qualified to be a Minister according to the rule of Scripture not that I say that it is impossible to find a man zealous according to his light although there be very few such to be found yet I say in my understanding it is impossible to find a man in the way of the National Ministery as they now stand and have stood for ages and generations fitly qualified either in respect of their Ordination or Doctrine as for their Ordination it is already proved to be from Rome and that by your own grant and as for matter of Doctrine there is not one as aforesaid that holds the mystery of Faith in a pure conscience as I doubt not but 〈◊〉 make good what I say if any shall call me thereunto and indeed 〈◊〉 is a very rare thing to finde any crime qualifications in Ministers of that stamp but because I study brevity I shall leave as to the qualification of the fal●e Ministery as in reference to Ordination and speak somewhat to the qualifications of the true as in reference to Ordination and that very briefly And 1. As to the persons Ordaining 2. As to the persons Ordained And 3. As to the formallity or method of their Election and Ordination together with their charge in reference to their Office and how they are to demean themselves in the Church of God And first as to the persons Ordaining the Ministery they must be sober holy temperate and faithful in all things such as have been baptized according to Christs appointment after they have learned him or been made disciples for our blessed Saviour himself was baptized about thirty years of age who was to be a leading pattern to us who also never made or appointed any Minister before that time neither did he * I speak not of Christ here but considered as he was man Luke 3.21 22 23. ch 4.15 Mat. 3.16 ch 4.17 18 19 20 21. preach that I can find although dispute before his Baptism but presently afterwards did preach and called the Twelve and made them Ministers as you may read in the Gospel of St. Matthew and also in Luke so was Paul also and in a word none are fit to Ordain Ministers but such as have been followers of Christ as he hath lead them an example who have been first made Disciples and afterwards bapt●zed and also have been an example or pattern of good works to others for such were all the Persby●res of old as lat large could prove for from being such as your Presbyters were viz the Lord Bishop although he were your Reverend Father in God And secondly as to the qualification of the persons Ordained to be Ministers 1. They must be such as are gifted from God to preach the word instant in season or out of season that is to say at all times they must not be such as want a Library tyed to their back nor a three penny Sermon book to preach from but must be such as are acquainted with the mind and will of God as it is revealed in Scripture as saith the Apostle A Bishop must be blameless as the sleward of God not self-willed not soon angry not given to wine mark that nor fibby luore but vigilent apt to teach a lover of hospitality a lover of good men sober just holy temperate holding fast the faithfull word c. Thus must a true Minister be qualified and more also the which would be too large for me at present as in reference to my occasion to mention in particular and therefore shall passe to the third and last thing which is the formality or method of Election and Ordination together with the work contained in the Office and because I have hinted at is already I shall be brief and say that a Minister that is truly made ought to be chosen by a joynt consent of the Church and to be a man of their own coast that is of the same Church and his gifts tryed and approved therefore we never read that there was ever any Minister Ordained or appointed to this or that Church unlesse he first had been a member with them and Ordained amongst them and therefore Titus was left in Crete to Ordain Elders If there were found any amongst them fitly qualified from whence we may see that the true Ministery have not so large a license as you travelling Ministers have unlesse is were the Apostles they went from place to place to plant Churches but not to look for the biggest livings but where the Lord had any work to do they did it and yet did not bargain before hand what wages they should have for so doing neither did they covet any mans gold or silver or the like but you may see more of this in my former Treatise intituled Zions Redemption and Original Sin Again as a true Minister must be a member of the same Church over whom he is appointed and his gifts approved by them so the same Church over whom he is to be a watchman or to be present to hear the charge each over other when it is solemnly given by the Eldership for that end Titus was to abide in Crete amongst the Churches and also the Lord commanded Moses to do so concerning Joshua as you may read in the Book of Numbers saying And the Lord said unto Moses Numb 27.18 19. take thee Joshua the son of Nun a man in whom is the Spirit and lay thy hands upon him and set him before Eliazer the Priest and before all the Congregation and give him a charge in their sight