Selected quad for the lemma: kingdom_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	gospel_n	heaven_n	lord_n	2,159	5	3.5651	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A45430	Of the power of the keyes, or, Of binding and loosing	Hammond, Henry, 1605-1660.	1651 (1651)	Wing H569; ESTC R14534	153,935	168

not risen a greater then he a more then Prophet in pointing out rather then prophesying of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold the Lamb of God yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he least in this new Church this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the age to come as the Septuagint Es 9.6 cal it so Heb. 2.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world to come and perhaps Heb. 6.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the powers of the age to come i. e. of Christianity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the comming kingdom as the phrase in S. Mark 11.10 may I conceive be rendred absolutly thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessed in the name of ehe Lord of our father David be the comming kingdome or Blessed in the name of the Lord be the comming kingdome of our father David this Church or kingdome of Christ here on earth not hereafter in heaven the least believer at least teacher of the Gospel here not Saint there is greater then he So Mat. 8.11 upon the Centurions comming to Christ and expressing so great measure of faith that he professes not to have found the like in any Jew he adds that Many shall come from the East and West all parts of the heathen world and sit down with Abraham Isaac and Jacob in the kingdom of heaven i. e. as that Centurion did believe in Christ and become one Church with the Jews of whom Abraham the father of the faithful was the first and the children of the kingdome they that were till then the only Church to wit the rebellious unbelieving Jews should be cast out So clearly Ch. 13.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the kingdome of heaven the Church here below not the kingdome above is likened c. For sure there are no enemies to sow nor tares to be sown in heaven which in this kingdom are there said to be ver 15. as Rev. 12.7 the war that is mentioned in heaven may be an argument that heaven in that place signifies the Church here below which onely being Militant can be said to have war in it and so in the other Parables in that Chapter I have named enough for an hint to any to observe many more in this Gospel Chap. 18.1 3 4. chap. 19.24 25. chap. 20.1 chap. 21.43 and which is a little nearer to the phrase in this place chap. 23.13 the Pharisees shutting up the kingdome of heaven before men i. e. keeping men from entring the Church from becomming Christians and the like also in the other Gospels If this notion of the kingdome of heaven do yet seem alien or forced or lesse proper for this place then you may but please to observe that a key refers to a lock a lock to a door or entrance to any place and then the Church being supposed the door or gate the only way of passage to heaven these keys of heaven it self must be the keys of the Church below as of the door that leads thither and then that will return to the same issue still So then Peter and in him the rest of the Apostles and successor-governors of the Church had the keyes of the Church given them i. e. clearly a power of shutting out or receiving in to the visible Militant Church of removing the contumacious by censure of Excommunication and receiving in the humble penitents by absolution and so of binding and loosing as it follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here below upon the earth answerable to that exception of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Church premised and just agreeable to the phrase Mark 2.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to forgive sins on earth which it appears by the mentioning of the keyes as the foundation of this power signifies receiving men into the Church disexcommunicating and therefore the binding is there peculiarly the censure of Excommunication and nothing else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the thing we undertook to shew from hence From whence by the way may be understood the meaning of Sect. 96 that place Mat. 12.32 it shall not be forgiven him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impersonally he shall not receive absolution either in this world i. e. in the Church from the Ecclesiastick censure nor at the day of judgement i. e. in the world to come the phrase seeming to me to refer to that rule among the Jews mention'd before out of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●r de excom Si quis juret in hunc modum c. If any man swear after this manner If this be not true let me be excommunicated in this world and in the other and be perjur'd he cannot be absolv'd by any and then how ridiculous are they that ground a Purgatory on this place We shall not need to make any distinct survey of the second Sect. 97 place chap. 18.18 because as to the matter of this power our present enquiry it is verbatim only the number and some little unimportant circumstances changed the same with this former place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 binding and loosing in the earthly part of the Kingdome of Heaven the Church below One thing only it will not be amisse again to add as an appendage common to these two places though we mentioned it before and it is this that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mention of absolution is in both an attendant of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or binding precedent as indeed loosing generally presupposes a band and therefore Act. 2.24 where we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and render it loosed the pains of death 't is sufficiently clear and confest that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are there taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the equivocalnesse of the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies both is rendred by the 72. sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a band sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pang of travail and so should be rendred in that place bands of death in relation to which it follows he could not be holden c. which intimates absolution to be in universum or absolutely necessary onely to those that have been bound and so only after excommunication the absolution proportion'd to the precedaneous censure and that the onely thing that lyes upon any necessitate praecepti here or medii in any other respect all other absolution without this precedent binding censure being though it may be allowed very useful profitable for the comfort and satisfaction of the penitent yet neither commanded prescribed the Priest to give nor the penitent to receive at least by either of these two places Sect. 98 As for the third place Joh. 20.26 which by some is thought to belong to somewhat else rather then those censures of the Church 1. Because the phrases are other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remitting and retaining in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 binding and loosing 2. Because the 〈◊〉 〈◊〉

avoid such as cause divisions and offences among them and so 2 Thessal 3.14 just now mentioned if any man obey not our word by this Epistle note that man and have no company with him c. And if in this respect Mat. 18.17 may be extended to this sense also 't will no way contradict or prejudice our present pretensions it being very reasonable for private Christians to constrain themselves toward those who have exprest such a contradiction to all fraternal methods of charity and by outward behaviour to shew a dislike of their contumacie and obduration especially when an Apostle at a distance shal pass that judgment on any particular man the present state of the Church leaves no place for expectation of formal censures the law of the heathen Charondas being not unreasonable in this case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That no man converse with a wicked man or woman or bring a reproach on himself as if he were like him Another phrase to expresse this censure is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sect. 91 Tit. 3.10 After a first and second admonition avoid him which that it belongs to the method directed to by Christ Mat. 18.15 16 17. 't is clear at the first sight but seeing there be three admonitions before censure Mat. 18. the first of the injured person alone the second of the two or three the third of the Church the difficulty will be which 2. of those 3. are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first second here my opinion of it with submission is that the first second here are the very same with the first second in S. Mat. 1. that of one alone and then of that one with one or two more with him And if it be objected that then the excommunication must not follow immediatly upon that second I answer that those words being spoken to Titus Bish of Creet by S. Paul telling him what he should do must needs make a difference frō what it would be if 't were a private man It appeared probable before that the admonition of the Church signified that of the rulers of the Church therfore when they have admonished there is no place for appeal to the Church nor consequently for that third admonition and therefore in this case where the Governour who is representatively the Church it self a publique no private person after a first and second admonition and the second with one or two perhaps with some or all of the College of Presbyters joyned with him comes to be despised the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 follows or proceeding to censure without any third admonition interposing Which will appear to be the practice if you look 2 Cor. 13.2 where immediately after the second admonition in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 characterized v. 11. by in the mouth of two or three c. he tels the offenders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will not spare i. e. I will proceed to censure and ver 10. he tels them that this admonition is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that I may not proceed to excision or cutting off for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render sharpnesse signifies which is there called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taking away in the end of the verse the very word which is so ordinary in the ancient Canons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tollatur for the censure of excommunication Sect. 92 And the reason is there rendred because you may know that such an one that holds out against those admonitions of the Church or rulers thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a perverse wilful sinner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being self-condemned i. e. I conceive by that non-submission to the Churches admonitions he withdraweth and divideth himself from that comm●nion and so inflicteth that punishment upon himself which the censures of the Church are wont to do on malefactors for that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 13.10 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cut●ing off from the Church which he being an heretick doth voluntarily without the judges sentence his verv 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heresie being a willing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or excision So saith S. Jerome whereas fornicators c. are turn'd out of the Church the hereti●k inflicts this on himself suo arbitrio ab ecclesiâ recedens going of his own choice from the Church which departing propriae conscientiae videtur esse damnatio seems to be the censure of ones own conscience So in the Council of Laodicea Can. 40. after an order that no Bishop shal disobey a citation when he is called to a Co●n●el 't is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if he contemn he shal be conceived to acc●se himself which is the next degree to self-condemnation So in the 22. Can. of the African Codex or in Justellus his Account the 19. the words are clear of a Bishop that being accused before a Council appears not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall be judged to have pronounced sentence of condemnation against himself and so even in Philostratus l. 7. c. 7. it is a saying of Apollonius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that shall decline a judicature how shall he avoid the being thought to have condemned himself So in the 12. Tables Praesenti litem addicito i. e. that he that absents himself be alwayes cast and so the Franks have alwayes observed it ut absens causâ caderet ni Sonnia nuntiasset that the absent should be alwayes condemned unlesse he gave a just excuse of his absence And the Regulae ab Abbate Floriacensi constitutae adde Qui non comparuerit tanquam convictus judicabitur he that appeareth not shall be judged as convict i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If you would see this Interpretation more fully confirmed I must refer you to Marculsi formul l. 1. c. 37. and Bignonius on them to Stephan Fornerius rerum quotid l. 6. c. 21. and out of him Justellus in the Notes on Cod. Ecclesiae universae p. 38. But enough of this I shall take in no more places to examine for this point Sect. 93 of the nature of this power save only those in the Gospel with which this discourse began which as we have once gone over in relation to the first enquiry so we shall now again in order to the second First then Mat. 16.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sect. 94 I will give you the keys of the kingdome of heaven where 't wil be no news to him that is vers'd in the New Testament if I tell him that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the kingdome of heaven signifies the Church of Christ here below Militant being not a disparate body but a fellow-member of Christ with the other triumphant in heaven I could weary my Reader with places to this purpose ready at every turn to justifie this interpretation as when 't is said of St. John the Baptist Matt. 11.11 that though from the beginning there had