Selected quad for the lemma: earth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
earth_n	apostle_n	heaven_n	loose_v	2,492	5	10.3143	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A48432	A commentary upon the Acts of the Apostles, chronicall and criticall the difficulties of the text explained, and the times of the story cast into annals : the first part, from the beginning of the Booke, to the end of the twelfth chapter : with a briefe survey of the contemporary story of the Jews and Romans / by John Lightfoot ...	Lightfoot, John, 1602-1675.	1645 (1645)	Wing L2052; ESTC R21614	222,662	354

that did injoy it And of this should I understand that deep sleepe that fell upon Adam Gen. 2.21 Vers. 12. Fourfooted beasts and wild beasts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beasts tame and wild for so doth the Scripture most frequently distinguish them Vers. 15. That call not thou common Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Do not thou pollute that is do not thou call or account polluted Vers. 28. For so is the use of Scripture very frequently to speake as in an effective or active sense and to intend onely a declarative as Gen. 41.13 Me hee restored to my office but him hee hanged Ezek. 43.3 When I came to destroy the Citie The Priest did make cleane or make uncleane the Leper Lev. 13.6.8 c. which was onely pronouncing cleane or uncleane as our English hath well rendred it or teaching what was cleane and what unclean as Chap. 14.57 And in the very same sense is the binding and loosing to bee understood Matth. 16.19 and 18.18 for teaching what is bound and what loose what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Jewes speake or what lawfull what unlawfull Vers. 28. Yee know how that it is a● unlawfull thing for a man that is a Iew to keepe company c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By which words is not to bee understood as if a Jew might have no dealing at all with a Gentile for they might walke and talke and traffick with them and it was within a little of impossible to doe otherwise they living exceeding many of them in heathen Cities And Gentiles came continually in way of trade to Ierusalem Neh. 13.16 But the unlawfulnesse of their conversing with the Gentiles was conversing in neere and more close societie as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth and that especially in these two things not to eate with them and not to goe into their houses And this is that for which they of the Circumcision excepted at Peter upon his returne Thou wentest in to men uncircumcised and didst eate with them Chap. 11.3 Sect. But God hath shewed mee that I should not call any man common or uncleane This vision that Peter had when this satisfaction was given him to learne to call nothing common was onely of beasts and fowles and creeping things yet might hee learne that the lesson was also to bee understood of men because the distinction between men and men in regard of common and uncleane was first made and most strictly made by the difference betwixt meats and meats For the very first distinguisher that ever began to inclose Israel for a peculiar from other people was the not eating of the smew that shrank Gen. 32. Circumcision distinguished the seed of Abraham from other people but this began to distinguish Israel from the other seed of Abraham And it is observable that that ceremony or distinctive rite was first taken up when Iacob first received the name of Israel Now it is true indeed that their forbearing to eate the smew that shranke was not as if they accounted it common or uncleane but it was in regard of the honorable memoriall that they read upon it yet was that ceremony the first and proper distinguisher of an Israelite from all other people under heaven some hundreds of yeeres till more distinctive rites came in and more things were prohibited to bee eaten for the surer distinction There was distinction of cleane and uncleane beasts before the flood as appeareth Gen. 7.8 but this was in reference to sacrifice onely and not in reference to diet at all for till the flood they ate nothing but the fruits of the ground till God gave Noah libertie to eate flesh and to eate any thing that was wholesome for diet And in this libertie did the world continue till the Law given at Sinai save onely an Israelites not eating the smew that shranke And this libertie some Jewes themselves confesse shall be in the dayes of Messias which now first taketh place at this vision of Peter and forward And here doth Peter begin to put in use and ure that power of binding and loosing which Christ had put into his hands when hee put into his hands the keyes of the kingdome of heaven And this very place doth so cleerly expound and interpret that speech of our Saviour to him that it is a wonder that ever there should bee such scruple and controversie about it For 1. Here beginneth the kingdome of heaven when the Gentiles are received to savour and to the Gospell who had been so long cast off and laine in ignorance and idolatry and when no difference is made betwixt them and the Jewes any longer but of every nation they that feare God and worke righteousnesse are accepted of him as well as Israel This is the very first beginning or dawning to the kingdome of heaven and so it grew on more and more till Ierusalem was destroyed and then was the perfect day when the Gentiles onely were become the Church of Christ and no Church or Commonwealth of Israel to bee had at all but they destroyed and ruined Secondly here Peter hath the keyes of the Kingdome and unlocketh the doore for the Gentiles to come in to the faith Gospel which till now had bin shut and they kept out And Peter onely had the keys and none of the Apostles or Disciples but hee for though they from hence forward brought in Gentiles daily in to the Kingdome of Heaven by converting them to the Gospel yet it was hee that first and onely opened the doore and the doore being once opened was never shut nor ever shall be till the end of the world And this was all the priority that Peter had before the other Apostles if it were any priority and how little this concerneth Rome or the Papacy as to be any foundation of it a childe may observe 3. Peter here looseth the greatest strictnesse and what was the straitest bound up of any thing that was in all the policy of Moses and customes of the Jews and that was the difference of cleane and uncleane in the legall sense And this he looseth on earth and it is loosed in heaven for from heaven had hee an immediate warrant to dissolve it And this hee doth first declaratively shewing that nothing henceforward is to bee called common or uncleane and shewing his authoritie for this doctrine and then practically conforming himselfe to this doctrine that hee taught by going in unto the uncircumcised and eating with them Binding and loosing in our Saviours sense and in the Jewes sense from whose use hee taketh the phrase is of things and not of persons for Christ saith to Peter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatsoever thou bindest and not whomsoever and to the other Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 18.18 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉

certaine of the Iews and hee killed Iames the brother of Iohn with the sword The first words About that time relate to what went before in the preceding Chapter vers 28. and meaneth in the dayes of Claudius Caesar. Now what should bee the incentive of the spleene of Agrippa against the Church it is not specified it may well bee supposed it proceeded from that his Ceremoniousnesse and strict observance of Mosaick Rites which is mentioned by Iosephus Concerning the Martyrdome of Iames under this his spleene wee will content our selves with the words of the Text He killed Iames the brother of Iohn with the sword accounting all other additionall circumstances which may bee found in officious Authors to bee nothing else but gilded legends and fond inventions As that mentioned by Eusebius out of Clemens his Hypotypose●n concerning his accuser that seeing his constancy to the death confessed the faith and was martyred with him That by Epiphanius that hee lived and dyed a virgin and that by Surius who is the bell-weather for old winter tales that telleth That his body after his martyrdome was shipped by Ctesiphon and his fellow-Bishops for Spaine that the Ship in six dayes was directed thither without Pilot or Compasse but onely by the influence of the Corpse that it carryed That at the landing the body was taken up into the aire and carryed neare the place of its buriall twelve miles off That Ctesiphon and his fellows were led to it by an Angel And more such trash that it is but labour lost either to read or mention Sect. II. The Apostles Creed The Creed was made upon this occasion saith Rabanus Maurus as our Ancestors have delivered unto Vs. The Disciples after the Ascension of our Saviour being inflamed with the holy Ghost c. And being cha●ged by the Lord to goe to all Nations for the preaching of the Gospel when they are to part one from another they fi●st make a common platforme among themselves for their future preaching Lest being severed in place divers and different things should bee preached to those that were invited to the faith of Christ. Being therefore together in one place and filled with the holy Ghost they compose a short platforme for their preaching conferring together what they thought And this they appoint to bee given to them that beleeve and to bee called Symbolum Thus hee and very many others with him conceiving that the Apostles supplyed not onely the matter of the Doctrine contained in the Creed but the very forme and words also For Peter said say they I beleeve in God the Father Almighty John The maker of Heaven and Earth James And I beleeve in Iesus Christ his onely Son our Lord. Andrew Which was conceived by the holy Ghost borne of the Virgin Mary Philip Suffered under Pontius-Pilate was crucified dead and buryed Thomas Hee descended into hell the third day hee rose againe from the dead Bartholomew Hee ascended into heaven sitteth at the right hand of God the father Almighty Matthew From thence shall he come to judge both the quicke and the dead James the sonne of Alpheus I beleeve in the holy Ghost the holy Catholick Church Simon Zelotes The communion of Saints the forgivenesse of sinnes Judas the brother of James The resurrection of the flesh Matthias The life everl●sting Amen Thus the hundred and fifteenth Sermon de Tempore that goeth under the name of Austen but apparent that it is no● his by this that here is ●eckoned the descent into hell which in his book de F●de Symbolo is quite omitted Now were this tradition as true as it is punctuall it would readily plead for its owne place in Chronologie namely about this time at which wee now are before Iames his death for hee gave in his symbolum according to this tradition among the rest But that this opinion of the Apostles casting in every one his parcell is of no validity but a presumptuous and false surmise may bee evinced by these Arguments First Because the titl● of The Catholick Church is neither used in any of the Apostles writings nor is it likely that it came into use till after the Apostles dayes when the Church was dispersed into all parts of the earth Secondly because the Article Hee descended into hell is not owned or acknowledged at all by the Nicene Creed nor by any of the ancientest Fathers next the Apostles times in their reckoning up of the Articles of the Creed as see instances in abundance in Polanus his Syntagma lib. 6. cap. 21. Thirdly if the matter and words of the Creed had beene from the Apostles themselves why is it not then Canonicall Scripture as well as any of the sacred Writ Fourthly in the giving in of their severall symbols or parcell● after the manner opinionated before there is so great disproportion and inequality some giving so much and some so little that it maketh the contribution it selfe to bee very suspitious Fifthly the Summary Collection of the points of Christian religion taught by the Apostles and delivered by them to others to teach by consisteth of two heads faith and love 2 Tim. 1.13 But the Creed consisted of faith onely I rather thinke therefore saith Mr. Perkins that it is called the Apostles Creed because it doth summarily containe the chiefe and principall points of Religion handled and propounded in the doctrine of the Apostles and because the points of the Creed are conformable and agreeable to their Doctrine and writings Sect. III. Traditions With their framing of the Creed before their parting hath Baronius joyned al●o their delivery of Traditions Sicut symbolo saith hee ita etiam aliis absque Scripturâ traditionibus Ecclesiae impertitis diviserunt sibi ad quas singuli proficiscerentur orbis terrae provincias Having thus imparted the Creed and also traditions without Scripture to the Church they parted among themselves what Countrey every one of them should goe unto These Traditions the Councell of Trent divideth into those which were received by the Apostles from the mouth of Christ or delivered from hand to hand from the Apostles to our times the holy Ghost dictating them unto them And these those Fathers hold of equall authority with the Scriptures and the Councell curseth them that shall willingly and knowingly contemn them And well doe they deserve it if they did but certainly and assuredly kn●w that they came from such hands Bellarmine hath stretched the name and peece o● traditions to one tainterhook higher For Traditions saith he are Divine Apostolicall and Ecclesiasticall Divine are those which were received from Christ himselfe teaching his Apostles and yet are not to bee found in the Scriptures such are those which concerne the matter and forme of the Sacraments Apostolicall are those which were instituted by the Apostles not without the assistance of the holy Ghost and yet are not to bee found in their Epistles Ecclesiasticall traditions are properly called