Selected quad for the lemma: kingdom_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	cast_v	devil_n	divide_v	3,310	5	9.5405	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17591	An aunsvvere to the Treatise of the crosse wherin ye shal see by the plaine and vndoubted word of God, the vanities of men disproued: by the true and godly fathers of the Church, the dreames and dotages of other controlled: and by lavvfull counsels, conspiracies ouerthrowen. Reade and regarde.	Calfhill, James, 1530?-1570.	1565 (1565)	STC 4368; ESTC S107406	291,777	414

doctrine But to returne to the other purpose If there be such necessity of the signe of the Crosse to fight against Sathan what a foole was Paule when he furnished a Christian with his complete armour Ephes 6. to forget this chiefe piece of defence which is able belike to do more than all the rest 1. Peter 5. What a foole was Peter when he gaue aduise to resist that aduersary that sayd not as well Resistite Crucis signo as otherwise fide solida He might haue willed vs to haue taken a Crosse in our hand or made such a signe in our forehead and so resisted him But he only said Resist him by stedfast faith That fayth hath this effect to withstand temptations is plainly to be sene by the word of god That the signe of the Crosse can do the like I vtterly deny til you be at leasure to proue it But why doth not Athanasius say Athanasiꝰ Quaestio 39 as M. Martiall quotes it Folio 17. a. The diuels seing the Crosse oftentimes tremble flee avvay and are miserably tormented Correct your boke sir ye quote it amisse In dede in his boke of Questions Quaest 15. he demaūdeth why the Asse that Christ rode on shuld not as much be estemed as the Crosse that he suffered on Wherto he aunswereth that vpon the Crosse our saluation was wrought not on the Asse Wherfore the Diuels seing that Crosse are stil afrayde But what is this to the signe of the Crosse since we haue no more that Crosse than we haue the Asse But if we had it shuld we think the Diuel would be afrayd of it without any further force or resistance I wil answere agayn by Athanasius He asketh a question how charmers Quaest. 32. do cast forth Diuels out of men Hereto he answereth That where it is written in the gospel If Sathan cast out Sathan his kingdome can not stande thereby it is manifest that the charmer doth not cast out Sathan but Sathan of his own accord goeth out to deceyue men and to the ende they shall not go to Christ by this meanes he persuadeth them to go to the Sorcerers On like sort the diuel may seme to tremble quake when he séeth a crosse but it is for no other purpose but this that we shuld leaue our cōfidence in Christ only repose it in a piece of wood Wherfore I suspect as insufficient Folio 17. b. the counsell giuen to the Religious that when wicked Spirites should set vpon them then they shuld arme themselues and their houses with the signe of the Crosse For to retorte the argument on your owne head Fol. 10. 18. a Though they feare the banner in vvhich our sauiour Christ spoyling the povvers of the aire brought thē forth in open shevve Yet doth it not follow that the signe of this banner is able to work the like effect The banner that there was spoken of was the death it self The banner that we beare is scant a figure or shadow of it I know how in this latter age much Crossing hath bene vsed and how the example thereof hath come frō elder yeares A necessary note to be obserued in reading of the Fathers But the Fathers in many things haue thought better than they haue written Many times they haue borrowed of the common custome impropre phrases and such as seme to maintayne an error the thing it selfe being otherwise defined in them So Augustine vseth the name of satisfaction bicause it was a common worde but the heresie of Satisfaction he doth plainly reproue He vseth this proposition Omne peccatum est voluntarium Euery sinne is voluntarie bicause it was a common phrase yet he excludeth not the byrth-sinne which is of necessity The like could I speake of other Wherefore not so much their saying as their intente and meaning is to be considered In this case many of the fathers speake of the Crosse in the foreheade The Scripture mencioneth the signe in the forehead But to what purpose Shal we think that the breaking of the aire with a thūbe or drawing of a thing after such a forme is like to that which the Poets call Orci galea the helmet of Hell wherewithall whosoeuer be couered they can not be séene nor any shall hurt them Then were the Crosse worse than the coniurers Mace then were the foreheade accursed for hauing it The Crosse in the foreheade vvhat it meaneth Wherefore there was a further meaning in it which for your instructiō I wil now tel you The forehead betokeneth shame Whervpon the prouerb Perfricuit frontē he hath rubde his forehead is spoken of him that is past shame Wherfore the signe of the death of Christ is willed to be set in the signe of shame to signifie vnto vs that of Christs death we shuld not at any time be ashamed Tom. 8. in Psal 141. Nor this is my priuate exposition Augustine confirmeth the same Quia in fronte erubescitur ille qui dixit Qui me erubuerit coram hominibus erubescam eum coram patre meo qui in Caelis est ipsam ignominiam quodammodo quam pagani derident in loco pudoris nostri cōstituit Audis hominē insultare impudenti dicere frontē non habet Quid est frontē non habet Impudens est Non habeam nud am frontem tegat eam crux domini mei Which is as much to say as this Bycause in the foreheade is that whereby we are ashamed of him that sayde He that shall be ashamed of me before men I wyll also be ashamed of him before my father which is in Heauē the very ignominie and shame as it were which the Paganes doe laugh to scorne he hath apointed in the place of our shame Ye heare a man lay to an impudent persons charge that he hath no foreheade what is meant by that He in impudent Let me not therefore haue a naked foreheade let the Crosse of my master Christ couer it Thus may ye well vnderstande the Fathers whensoeuer they teach you to make a Crosse in your foreheade for otherwise the crossing with out beleuing is mere enchaunting Chrisostō He doth translate Simpliciter in Corpore onely in the forehead I gladly doe embrace the testimonie of Chrisostome which you bring forth for your self ex Hom. 55. in .16 Mat. Crucem non simpliciter digito in corpore sed magna profecto fide in mente prius formare oportet Thou must not with thy finger simply printe the Crosse in thy body but fyrst of al with great fayth in thy minde This is it M. Martiall that marres all your market This if ye graunt me which is your owne allegation we two shal sone agrée For if this be the Crosse that ye meane of let it be had a Gods name let it be honored But this is no materiall nor mysticall Crosse for neyther of them both can be printed in the heart Therefore it is the faith in Christs

might haue cursed himselfe for leauing behinde him so leude a President But by the way to prosecute a little the two poyntes of Gregories determination First that they teach not according to his wil then that they be worshipped contrary to his wil If any instruction might be taken of them and there were no peril annexed to them God that omitted nothing necessary for our saluation and comforte would not so earnestly in scripture haue forbidden them I referre you to the places themselues most manifest in that behalf to many to be rehearsed But I haue quoted the Boke the Chapter and the sentence that you may easily finde them and I exhort you to reading of them Exod. 20.4 Leuit. 19.4 Numer 23.23 Deut. 4. from the first sentence to the .48 Psal 115.4 and so forth Psal 135.15 Sap. 13.14.15 Esay 40.18 and forward Esay 42.8 Esay 44.9 Ezechiel 6. Baruch 6. Act. 7.48 Act. 15.28 Rom. 1. 1. Cor. 5.10 1. Cor. 10.14 2. Cor. 6.14 Gal. 5.20 1. Iohn 5.21 And although there be none that thinke the golde and syluer the stocke or the stone to be God himselfe yet is it great preiudice great derogation from the glory of God to séeke so great a God after so base a sorte Yet seking it is not but rather forsaking whatsoeuer pretext or good intent go with it Iud. 17. Michah when he had stolne the .xj. C. Sicles of syluer from his mother being somewhat religious otherwise and fearing the curse that she layd vpon the théefe confessed the fact and brought the goods home agayne His mother was glad and as the story witnesseth did dedicate straight the syluer for hir sonne not to any idoll but to God himself made an image of it Whē this was don Michah set it vp in his own house builded a chapel made an altare prepared furniture appointed seruice for it the Ephod the Teraphin the Albe the Vestement the Leuite of Bethlehem the Priest deputed for it And say not here that I thinke Ephod to be Latin for an Albe and Teraphin for a Vestement But I know that by the names of Ephod Teraphin all superstitious attire is signified Thus they pretended to serue God with an Image Thus theft gaue occasion of superstitions Thus Idols brought in Oratories chapels and altares sacrifices vestementes and suche lyke which al be vtterly condemned of the Lord. For it followeth in the historie In those dayes there vvas no King in Israell but euery man did that vvhich vvas good in his ovvne eyes But in the lawe we reade commaunded the directe contrary No man shal doe that Deut. 12. vvhich semeth good in his ovvn eyes Wherfore in the same chapter a certaine place is prescribed where Gods seruice should be And afterward to the same intent first the tabernacle the one onely altare then the temple it selfe was builded by Salomon Nor the temple was soner reared than a certaine due forme of Gods seruice was appoynted from which if the people any deale swarued it was holden fornication And the Prophetes cryed out Dereliquistis dominum seruijstis Dijs alienis Iere. 2.5.11.13 Ye haue forsaken the Lord and serued strange Gods This as Michah did for deuotion Ieroboam afterward did for policy For when the kingdome of Israell was pityfully diuided by the worke of God for Idolatry sake and that onely the tribe of Iuda with a fewe of the Beniamites cleaued to the house of Dauid the rest of the ten tribes followed this wicked tirant He fearing greatly least by the doctrine of the Leuits the kingdome might growe agayne into one body if the people according to their auncient order went vp to Hierusalem to serue God to the ende he might estraunge the people both from the temple and discipline of the lawe partly for feare partly for ambition instituted a newe religion different from that which they had receyued another than that which God appoynted Wherefore he made them two golden Calues 1. Regū 12. not to be Idols but to represent the true God vnto them and this in effecte he sayd Ye haue long taken paynes to trauayle to Hierusalem I pity your vvery iourneyes I haue cōpassiō of your great expenses I haue prouided therefore that ye may serue God neerer home that at your ovvn dores ye may haue the religion vvhich is as acceptable vnto God as that Wel did the wise worldling foresee that without religion no pollicy could stande and therefore he would haue a cloke of that to couer his shame withall He bringeth forth Images He doth not vse any new sacrifice or solemnities vnto them But as the Israelites in the wildernesse cryed to their one Calfe These are thy Gods O Israell Exod. 32. that brought thee out of the land of Egipt So doe they now cry out to their two Calues These are thy Gods O Israell that brought thee out of the land of Egipt But as they before were not so diuelishe and beastly to think that Aarons Calfe deliuered them frō Pharao his bondage for Aaron himself at that time sayde Festum domini cras est To morrowe is the feaste of the Lorde not the feaste of the Calfe or of the Oxe so nowe Ieroboam taught not the people beléeued not that those molten thinges were Gods in déede but attributed to the signe the name peculiar to the thing that was signified although they directed their words to the Images yet they erected their hearts vnto God Nothwithstanding Abiah the Prophet sayd thus to Ieroboā Thou hast done euill aboue all that vvere before thee 1. Regū 14. for thou hast gone and made thee other Gods and molten images to prouoke me and hast cast me behinde thy backe For Augustine sayth Quisquis talem cogitat deum qualis non est deus Quest sup Ios lib. 6. Cap. 29. alienum deum vtique falsum in cogitatione portat Whosoeuer ymagineth God to be suche a one as he is not carieth in hys thought a strange and a false God True godlinesse telleth vs that we ought not otherwise to déeme of him than in hys worde he hath set forth vnto vs. Socrates was wonte to say Vnumquemque Deum sic coli oportere August de Cō Euan li. 1. cap. 18. quomodo seipsum colendum esse praecepisset Euery God was so to be honored as he him selfe had giuen in commaundement Wherefore as Michah and Ieroboam grieuously offended so who soeuer brings into Gods seruice any thing of his owne deuise he sinneth deadly But Images Crosses and Crucifixes are mennes deuises whereby they flatter themselues in pleasing God they ought therefore to be abhorred Erasmus Erasmus sayth in Cathechesi Vt imagines in templu sint nulla praecipit vel humana constitutio He maketh an argument from the lesse to the more saying that not so much as mans constitution doth binde that Images should be in Churches therefore much lesse the lawe of God For God seing