Selected quad for the lemma: kingdom_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	bind_v	heaven_n	key_n	5,660	5	10.7585	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04459	An apologie or answere in defence of the Churche of Englande with a briefe and plaine declaration of the true religion professed and vsed in the same.; Apologia Ecclesiae Anglicanae. English	Jewel, John, 1522-1571.; Bacon, Anne Cooke, Lady, 1528?-1610.; Parker, Matthew, 1504-1575.	1564 (1564)	STC 14591; ESTC S101072	92,781	278

knowledge of God to al waye of truth to newnes of the whole liefe and to euerlastinge hope of saluation Wee beleeue that there is one Church of God and that the same is not shutte vp as in times past amonge the Iewes into some one corner or kyngdome but that it is catholique and vniuersall and dispersed throughout the whole worlde So that there is now no nation which can truly complaine that they bee shutt furth maye not be one of y e Church people of God And that this Churche is the Kingedome the bodye and the spouse of Christe and that Christ alone is the Prince of thys Kyngedome that Christ alone is the heade of this bodye and that Christ alone is the brydgrome of this spouse Furthermore that there be dyuerse degrees of ministers in the church wher of some be deacons some preestes some Byshops to whom is committed the office to instruct the people and the whole charge and settinge furth of Religion yet not withstanding we say that there neither is nor can be any one mā which may haue the whole superioritie in this vniuersall state for that Christe is euer present to assist his Church and nedeth not any man to supply his roome as his onely heyre to all his substaunce and y ● there can bee noe one mortall creature which is able to comprehēd or conceaue in his minde the vniuersall Churche y ● is to witte all the partes of the worlde muche les able to put them in ordre and to gouerne them rightly and duely For all the Apostles as Cyprian sayeth were of lyke power among themselues and y ● rest were the same that Peter was and that it was sayed indifferently to them al Feed ye●indifferentlye to them all Goe into the whole world indifferently to thē al Teache ye the gospell And as Hierom saithe all Byshoppes wheresoeuer they be be they at Rome be they at Eugubium be they at Constantinople be they at Rhegium be all of lyke preeminence and of like preesthood And as Cyprian saith there is but one Byshoprike and y t a peece therof is perfitely wholy holdē of euery particular Byshop according to the iudgement of the Nicene Counsel wee say that the Byshop of Rome-hath nomore iurisdiction ouer the churche o● God then the rest of y e Patriarkes either of Alexandria or Antiochia haue And as for the Byshop of Rome who nowe calleth all matters before him selfe alone except he do his deuty as he ought to do except he administer the sacraments excepte he instructe the people excepte he waxue them and teache them wee say y t he ought not of right once to bee called a Bysshop or so much as an elder For a Byshop as saith Augustine is a name of labour and not of honour bycause he would haue that mā to vnderstand him selfe to be no Byshop which will seke to haue preeminence and not to profyt others And that neither the Pope nor any other worldly creature can nomore be head of the whole Church or a Byshop ouer all then he can be the brydegrome the lighte the saluation and lyfe of the Church For these priuileges and names belong onely to Christe and be proprely onely fyt for hym alone And that no Bysshop of Rome did euer suffer hymselfe to be called by such a proude name and ●u●e before Phoras thempetoures ●ime who as wee know by killing hys owne souerain Morice the Emperour did by a traiterous vyllanie aspire to Thempere ▪ which was about y e sixt hūdreth thirtenth year after Christ was borne Also the Councell of Charthage did circumspectly prouide that no Bysshop should bee called either the highest Byshop or chiefe preeste And therefore ●thens the Bysshop of Rome wil now a daies so be called chalēgeth vnto him self an au●thoritie y t is none of his besides y t he doth plainly contrary to y e aūciēt Coūcels cōtrary to y e old Fathers We beleue that he doth giue vnto himselfe ▪ as it is written by his owne companyon Gregory a presūptuous a prophane a sacrilegious and Antichristian name that he is also the kinge of pryde that he is Lucifer which preferreth himselfe before his bretherne that he hathe forsaken the faith and is the foreronner of Antichriste Further wee saye that the Minister ought laufully duely and orderly to be preferred to that Office of the church of God and y t no mā hath power to wrest himself into y e holy ministery at his own pleasure list Wherefore these persons do vs y e greater wrong which haue nothing so common in their mouthe as y e wee do nothing ordrely and comely but al thinges troublesomly and without ordre and that wee alow euery man to be a preest to be a teacher and to be an Interpretour of the Scriptures Moreouer we say y t Christ hath geuē to his ministers power to bind to loose to open to shutt and y t the office of loosing consisteth in this point that y e Minister should either offer by y e preaching of the gospel the merits of Christe full pardō to suche as haue lowly contrite hearts and do vnfa●nedly repent thē pronoūcing vnto y e same a sure vndoubted forgeuenes of their sins hope of euerlasting saluation Or els y t the minister when any haue offended their brothers mindes with a greate offence with a notable open tault wherby they haue as it were bannyshed and made themselues straungers from the common fellowship and from the bodye of Christe then after perfitte amendement of suche persons doth reconcile them and bringe them home againe and restore them to the company and vnitie of the faithfull We say also that the minister dothe execute the aucthoritie of binding and shutting as often as he shutteth vp the gate of the kingedome of heauen against the vnbeleeuing and stubborne persons denouncing vnto them Gods vengaunce and euerlastinge punishmente Or els when he doth quite shut them out from the bosome of the Churche by open ex-communicatiō Out of doubt what sentence so euer the Minister of God shall giue in this sorte God him selfe doth so well alowe of it that what soeuer here in yearth by their meanes is loosed and bounde God him selfe wil loose binde and confirme the same in heauen And touchinge the kayes wherewith they maye either shut or open the kyngdome of heauen wee with Chryso●●om saye they be the knowledge of the Scriptures with Tertullian we say they be the interpretation of the lawe and with Eusebius we call thē the worde of God Moreouer that Christes Disciples did receiue this aucthoritie not that they shoulde heare priuate confessions of the people and lysten to their whisperinges as the cōmen Massing preestes do euery where nowe a dayes and do it so as though in that one poinct laye all the vertue and vse of the kayes but to thend they should goo

they should teache they should publishe abrode the Gospell and be vnto the beleuing a swete sauour of lyfe vnto life and vnto the vnbeleuing and vnfaithfull a sauour of death vnto death and that the mindes of godly persons being brought low by the remorce of their former lyfe and errours after they once begonne to looke vp vnto the light of the Gospel and beleue in Christ might be opened with y e worde of God euē as a dore is opened with a keye Cōtrarie wise that the wicked and wilfull folke and suche as woulde not beleue nor retorne into the right waye should be lefte still as fast locked and shut vp and as S. Paul sayeth waxe worse and worse This take we to be the meaning of the keyes and that after this fashion mens consciences eyther to be opened or shut We saye that the preist in deede is Iudge in this case but yet hath no maner of right to chalenge an auctoritie or power as saith Ambrose And therfore our Sauiour Iesu Christ to reproue y e negligence of the Scribes and Phariseis in teaching dyd with these wordes rebuke them sayng Wo vnto you Scribes and Pharisies whiche haue takē awaye the keyes of knowledge and haue shut vp the kyngdome of heauen before men Seing then the keye whereby the waye and entery to y t kingdom of God is opened vnto vs is the worde of the Gospell and thexpounding of the Lawe and Scriptures we say plainely where the same woorde is not there is not the keye And seyng one maner of worde is geuen to al and one only keye belongeth to al we say there is but one only power of all ministers as concerning opening and shutting And as touching the Bysshop of Rome for all his Parasites state● ringlie singe in his eares those wordes To the will I geue y e keyes of the kingdome of heauen as though those keyes were fyt for hym alone and for no body els except he go so to woorke as mens consciences maye be made pliaunte and be subdued to the worde of God we denye y t he doth either open or shut or hath y e keyes at all And although he tought and instructed the people as woulde to God he might once truely do and perswade him selfe it were at the leaste sōme peece of his duety yet we thinke his keye to be neuer a whit better or of greater force then other mens For who hath seuered hym frō the rest who hath taught him more cōningly to open or better to absolue then his bretherne We say y t matrimonie is holy and honorable in al sorts states of persones in y e patriarches in the prophetes in the apostles in holy martyrs in y e ministers of y e Churche and in Byshopps and that it is an honest and laufull thinge as Chrysostome saith for a man liuing in matrimonie to take vpon hym therewith the dignitie of a Bysshop And as Sozomenus saith of Spiridion and as Nazianzen saith of his owne father that a good and diligent Bysshopp doth serue in the ministerie neuer the worse for that he is maried but rather the better and with more ablenes to do good Further we saye that the same lawe whiche by constrainte taketh awaye this libertie from men and compelleth them against their willes to liue single is the doctrine of Dyuells as Paule saith and that euer since the tyme of this lawe a wonderful vncleanes of lyfe and maners in goddes ministers and sundrie horrible enormities haue folowed as the Bysshop of Augusta as Faber as Abbas Panormi●anus as Latomus as the Tripartite worke whiche is annexed to the seconde Tome of y e Councelles and other chāpious of the Popes band yea and as the matter it selfe and al histories do cōfesse For it was rightly sayd by Pius the second a Bysshop of Rome that he sawe many causes why wiues should be takē awaye from Preistes but that he sawe many moe and more weightye causes whye they ought to be restored them againe We receyue and embrace all the Canonicall Scriptures both of the oulde and new Testament geuing thankes to our God who hath raised vp vnto vs that light whiche we might euer haue before our eyes ●●aste eyther by the sutteltie of man or by the snares of the Dyuell we shoulde be caried awaye to errours and lyes Also that these be the heauenly voices wherby God hath opened vnto vs his will and that onely in them mans hearte can haue setled reste that in them be habundantly and fullye comprehended all thinges what soeuer be nedefull for our saluatiō as Origene Augustine Chrysostom Cyrillus haue taught That they be y e very might and strength of God to attaine to saluation That they be the foūdations of the Prophetes and Apostles whereupon is buylte the Churche of God That they be y e very sure and infallible rule wherbe may be tryed whether y e Church doth stagger or erre and wherunto all ecclesiasticall Doctrine ought to be called to accompte and that against these scriptures neyther lawe nor ordinaunce nor any custom ought to be hard no though Paule his owne selfe or an Aungell frō heauen shoulde come and teache the contrarie Moreouer we alow the sacramētes of the Churche that is to saye certaine holy signes ceremonies whiche Christ woulde wee should vse that by them he might set before our eyes the mysteries of our saluation and might more strongely confirme our faith which we haue in his bloud and might seale his grace in our heartes And those sacramentes togither with Tertullian Origene Ambrose Augustin Hierome Chrysostome Basill Dionysius and other Catholique Fathers do we call figures signes markes or badges printes copies formes seales signettes similitudes patterns representations remembraunces and memories And we make no doubt togither with the same Doctours to say that those be certaine visible wordes seales of righteousnes tokens of grace and do expresly pronounce that in the Lords supper there is truelye geuē vnto the beleuing the body and bloud of the Lord the flesshe of the sonne of God whiche quickeneth our soules the meate that cometh from aboue the foode of inmortalitie grace truth and lyfe And y ● supper to be the cōmunion of y e body and bloud of Christ by the partaking whereof wee be reuiued wee be strengthened and be fed vnto immortalitie wherby we are ioyned vnited incorporate vnto Christ that we may abide in him and he in vs. Besides wee acknowledge there be two sacramentes which wee iudge proprely ought to be called by this name that is to saye Baptisme and the sacramētes of thankes giuing For thus many we see were deliuered and sanctified by Christ and well allowed of the oulde fathers Ambrose and Augustine We say y t Babtisme is a sacrament of the remissiō of sinnes and of that washing which we haue in the blood of Christe and that no persō which wil professe Christes name