Selected quad for the lemma: kingdom_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	heaven_n	key_n	shut_v	2,799	5	9.3206	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A67643	Anti-Haman, or, An answer to Mr. G. Burnet's Mistery of iniquity unvailed wherein is shewed the conformity of the doctrine, worship, & practice of the Roman Catholick Church with those of the purest times : the idolatry of the pagans is truly stated ... / by W.E. ...	Warner, John, 1628-1692.	1678 (1678)	Wing W905_VARIANT; ESTC R34718	166,767	368

never mentioned Manichaeus ergo the Church on whose word he received the Ghospel was that of his time not that of the Apostles When therefore E. S. pag. 220. says It is plain S. Austin meanes not the Iudgment of the present Church but of the Catholick Church as taking in all ages places he evidently contradicts the very text of S. Ausstin whence I conclude that ether he speakes against his conscience which I am unwilling to beleive or else which is more excusable that he had not reade the text which he understakes to explicate A third yet more improbable explication is delivered by W.L. pag. 82. He speakes it ether of Novices or doubters in the Faith or else of such as were in part Infidels Mr. Fisher the Iesuit at the conference would needs have it that S. Austinspake it even of the faithfull which I cannot yet thinke For he speakes to the Manichees they had a greate part of the Infidell in them And the words immediatly before these are If thou shouldst find one qui Evangelio non credit which did not beleive the Ghospel what wouldest thou doe to make him beleive Thus W. L. This is like wise plainly fals for S. Austin was nether a Novice nor a doubter in the faith nor in part an infidel when he writ that Booke for he writ it after he was made Bishop as you may see l. 2. retract c. 2. But he speakes of himselfe describes the ground of his owne faith ergo he doth not speake of Novices Doubters or halfe Infidels nor describes the ground of their fath but of those who are firme beleivers I prove that S. Austin speakes of his owne Faith shews the ground on which it relyed For first he says I would not beleive the Ghospel without the authority of Catholicks commending them Secondly he says If you weaken the authority of Catholicks I will reject the Ghospel This I beleive Mr. Stillingf saw therefore sayd pag. 220. If you extend this beyond Novices weaklings I shall not oppose you in it And I cannot think that W.L. had reade that place at least with attention when he writ he could not think S. Austin spake of the faithfull Stillingf pag. 220. Nether you nor any Catholick Author is able to prove that S. Austin by these words ever dreamt of any infallible authority in the present Church Answer seing S. Austin expressely says he would renounce the Ghospel if the authority of Catholicks were weakened in him by discovering they had delivered any one lye he must ether think them exempt from all possibility of lying or else he adhered very loosely to the Ghospel I hope E.S. will not assert the later part wherefore he must grant that S. Austin thought the Church free from all possibility of errour Let us returne to Mr. G. B. G. B. pag. 43. Christ's prophetick office is invaded by the pretence of the Churches Infallibility in expounding Scriptures And why Good Sir should the infallibility in expounding Scriptures be an invasion of the prophetick office of Christ seing infallibility in writing them was no such thing Certainly it is more to compose a writing them to understand it as many can understand Cicero's speech pro Milone who cannot compose such an one And your old women pretend to understand severall parts of Scripture which yet I think will scarce undertake to pen the like By this Say you the whole anthority is devolved on the Church No more then it was on S. John when he writ his Ghospel or S. Paul composing his Epistles Nor soe much nether seing these were so assisted as to compose Holy Scripture when the Church only pretends to expound the word of God How doth such an assistance of the divine Spirit derogate from the infallibility of God from which it is derived But her exposition must be admitted say you though contrary to the sense As if Infallibility did not exclude all possibility of such a wrested exposition The infallibility of the Church may slyght your attempts whilest you are armed only with such straws We have seene you arguments Let us see your Answers to ours G. B. pag. 44. The Gates of Hell not prevailing against the Church Mat. 16.18 Proves not the pretence of infallibility Why not learned Sir Not a word for that but as if you had forgotten what you were about your fall uppon the Inglish Translation of that text which you say deserres amendment And I will leave you to be taught better manners by your fellow Ministers or your mother the kirk of Scotland G. B. pag. 45 The spirit leading into all truth Joan. 16.13 advances not the cause a whit since that promise relates to all beleivers Here is another assertion without proofe as if we were bound to take your word Those words are part of the sermon after the last supper at which only the Apostles were present which was directed immediatly to them You should then give some reason why they relate to all beleivers althô spoken to only the Apostles G. B. The Church's being built on the Rocke Peter proves nothing for a series of Bishops of Rome seing the other Apostles were also foundations ANS If it proves all Bishops together Infallible firme in faith as a Rock it confounds your Reformation which is condemned by them all G. B. The keys of the Kingdome of Heaven Mat. 16.19 import no more then that Peter was to open the Ghospel When you shall give in a proofe we will consider it Till then I will beleive not you but Christ who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 addes the office of the Keys to open shut not the Ghospel but Heaven by loosing binding sins G. B. pag. 46. It is certaine that vice as well as errpr os destrictove of Religion If then there be no authority for repressing of vice but that same of the discipline of the Church it is not incongruous there be no other authority for suppressing of error but that same of the discipline of the Church ANS It is certaine that both in the old new law severall persons have beene secured against Error who were subject to sin S. Peter was truly reprehensible (a) Gal. 2.11 for a thing he did not for any thing he writ or preacht The same of David of Salomon c. For this reason our Blessed Saviour commanded (b) Mat. 23.23 all to follow the Doctrine of the Scribes Pharisys because they sate on the chaire of Moyses but not their example Soe your question why God should provide more against error in faith then against vice in manners can find no place amongst Catholicks who are taught to adore God's holy will even when they understand it not to Bring (c) 2. Cor. 10.5 into captivity every thought to the obedience of Christ To you who think it absurd to deny a man the use of his Reason in judging discerning all things submit even Divinely

that Pagan Gods had bin men THe occasion I have to treate this question is given by G.B. E. Still who pretent that Cheifely one he the tru God was adore by the Idolaters who used severall Statues names only to represent his severall attributes And that by Iupiter they understood the in God What I have cited out of scripture fathers is sufficient to convince the contrary seing by that it appeares that dead men Stars c. were adored Vossius l. 1. de Idol cap. 5 p. 30. says Idolatry began with the adoration of Angels thence past to the souls of men Lactantius l. 2. c. 14. says the Aegyptians first adored the Stars afterwards their Kings S. Cyril of Alex. l. 1. cont Jul. p. 17. sayth the same of the Chaldaeans But the Aegyptians whilest the Israelits lived amongst them adored ether Apis or Ioseph under the shape of an oxe or calfe And in imitation of them the Israelits in the desert Exod. 32. the ten Tribes at their schisme from the Temple of Hierusalem the third of Kings 12.28 which continued amongst them till they were removed quite out of the country Althô that was not the only Idolatry they were guilly of for they had Baal 3. Reg. 18. the host of Heaven toward the end of their kingdome as appeares 4. Reg. 17.16 which they learnt probably of the Assyrians After the transmigration of the Tribe of Juda we find those who remaind in their country much addicted the to the Star worship Hieremy 44. as to a superstition ancient amongst them which I guesse they learnt of their King Achaz that he received it from Damascus 4. Reg. 16. where a copy of an Altar was sent to the hygh Preist to have another made like it placed in the Temple But this being a matter of no moment I doe not trouble myselfe with further examining it Our only dispute is about the Romans Greekes whose Idolatry was banisht the world by Christian Religion which our moderne adversarys pretend that we have renewed againe You say the that they by Iupiter adored thetru God Creator of Heaven Earth we say that all the Gods of the Pagans were men that Iupiter himself was such And that they were Divills who tooke uppon themselves those persons names to delude the word I will prove this 1. ò out of Scripture 2. ò out of such fathers as lived with the Pagans consequently had more occasion to know their Theology then we who must gather it only out of their writings 3. ò out of the Confession of Pagans 4. ò out of the acknowledgment of the Gods themselves who were adored lastly by the Confession of Protestants My first proofe is taken out of Scripture psal 95. 96 5. All the Gods of the nations are Divills Omnes Dil gentium Daemonia Soe it is in the vulgate Edition was soe from the beginning while Paganisme flourisht yet Pagans never accused the Christians for imposing uppon them opinions which they did not hold See S. Aug. uppon that place The Inglish translation is some what different viz. All the Gods of the nations are Idols Which notwithstanding confutes sufficiently the contrary error for if this be tru All Gods of nations are Idols as it must being in Scripture E. S. his proposition being contradictory to it must be false Iupiter the cheife God nations is no Idol nor Divil Moreover if the sacrifice the Idolaters offred which was always held to be the Prime act of Religion was offred by them to the Divills not to God then it follows they did not worship the tru God but only Divills But they sacrificed to Divills not to God Ergo they did not adore the tru God but Divills I prove the minor Deuter. 32.17 They sacrificed to Divills not to God to Gods whome they knew not to new Gods who came newly up whome your fathers feared not Psal 105. 106. 37. They sacrificed their sons their daughters unto Divills And 1. Cor. 10.20 The things which the Gentills sacrifice they sacrifice to Divills not to God Hence Aug l. 20. cont Faust c. 18. ait Nihil in sacrificiis Paganorum Deo displicuisse nisi quod fierent daemoniis Nothing in sacrifices of the Pagans was displeasing to God but those to whome they were offred viz the Divils My second proofe is taken out of those Fathers who living with theh Pagans conversing familiarly with their persons some of them having bin Pagans themselves writing against them had most reason to know their sentiments concerning their Gods durst not misrepresent them for Feare of God who forbids lying shame of men who would have discovered their falshood What say these Fathers of the Pagans Gods Athenagoras legat pro Christ pag. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Are not the ceremonys of the Aegyptians ridiculous who mourne for those persons as for dead men adore offer sacrifice unto them as to Gods pag. 16. He tells the Emperours they knew very well that the ancient Poets Orpheus Homer Hesiod were ether cōtemporaneous with the Gods or lived very little after them And p. 17. in sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Gods were not from the beginning but were begotten as we are And in this alliagre● And p. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Out of hystory it evident that those Gods from whome Idols ha● their names were men that those spirits who take those names are Divils is evident from then workes Tertullian Apolog. c. 10. pag. 39. Deos vestros colere desinimus ex quo illos non esse cognovimus sed nobis inquitis Dii sunt Appellamus ● provocamus à vobis ad conscientiam vestram illa no● judicet illa nos damnet si poterit negare omne istos Deos vestros homines fuisse sed ipsa si infici● jerit de suis antiquitatum instrumnentis revincetun de quibus eos didicit testimonium perhibentibus ●● hodiernum civitatibus in quibus nati sunt ●● regionibus in quibus aliqui operati vestigia reliquerunt in quibus etiam sepulti demonstrantur N●● ego per singulos decurram proprios communes masculos feminas rusticos urbanos nauticos militan otiosum est etiam titulos persequi ut colligami● compendium hoc non quo cognoscatis sed recognoscatis Certè enimoblitos agitis Ante Saturn● Deus penes vos nemo est ab illo census totius vel potioris vel notioris Divinitatis Itaque quod de origine constiterit id de posteritate conveniet Saturnum itaque quantùm litterae docent neque Diodorus Graecus aut Tallus neque Castrius Severus aut Cornelius Nepos neque ullus commentator ejuscemodi antiquitatum aliud quàm hominem promulgaverunt Si quaeras rerum argumenta nusquam invenio fideliora quàm ipsam Italiam in quâ Saturnus post multas expeditiones postque Attica hospitiae consedit exceptus à Iano Mons quem incoluerat