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	pharisee_n	scribe_n	2,390	5	10.4944	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A39574	Rusticus ad academicos in exercitationibus expostulatoriis, apologeticis quatuor The rustick's alarm to the rabbies, or, The country correcting the university and clergy, and ... contesting for the truth ... : in four apologeticall and expostulatory exercitations : wherein is contained, as well a general account to all enquirers, as a general answer to all opposers of the most truly catholike and most truly Christ-like Chistians [sic] called Quakers, and of the true divinity of their doctrine : by way of entire entercourse held in special with four of the clergies chieftanes, viz, John Owen ... Tho. Danson ... John Tombes ... Rich. Baxter ... by Samuel Fisher ...	Fisher, Samuel, 1605-1665.; Owen, John, 1616-1683.; Danson, Thomas, d. 1694.; Tombes, John, 1603?-1676.; Baxter, Richard, 1615-1691.	1660 (1660)	Wing F1056; Wing F1050_PARTIAL; Wing F1046_PARTIAL; ESTC R16970	1,147,274	931

the New-Testament which is not of the Letter but the Spirit that Ministers and Testifies no more then what he hath meerly read in and stole out of the Letter and not what he hath seen felt heard and handled of the living Word inwardly in the spirit and further by thy own confession since thou saist the Apostles were not as other men are in their speakings and writings the figment and imaginations of whose hearts are the fountain of all they speak and ownest not thy self and thy fellows to be Apostles of Christ for thou deemest there are none so in these dayes but other men thou thereby ownest but speak for thy self and thy fellows however and not for all for we know some Apostles now as of old there were the figment and imagination of your own hearts to be the Fountain of all ye speak What need we further witness to this since we read it uttered from thy own mind and hand And lastly since thou sayest the Pen-men of the Scripture were so tyed up to the very individual words received by them and put into them by the holy Spirit And p. 25 26. were to deliver and write as all so nothing but that to every Tittle that was so brought unto them not altering nor adding c. of their own in their wisdoms and understandings it should seem then according to your own Principles that God gave out by them what was sufficient to guide men if outward Writing or Scripture was by him intended to be their Rule and if they themselves might not amplifie nor add nor enlarge nor comment upon the Word of God manifested by them in the Scripture by the exercising of their rational faculties but were to rest in so much as was revealed in them by the spirit and to others in Writing by them What need then is there of those infinite and endless odd Additions that the Doctors and Divines have made from generation to generation to the Scipture of their own voluminous inventions interpretations and as divided as devised Divinations extravagant Expositions incomprehensible Commentaries confus'd Contradictions Cantings one to another and to the world to the confounding of it with many more Humbles of their Senses Meanings Opinions Thoughts about the Bible then it can contain amounting in Bulk perhaps to a thousand times more then the Bible comes to And who gave you Text-men such a Liberty and Authority to take the Text and talk on it in your Wisdoms Wils Words and Vnderstandings opening amplifying paraphrasing prating out the plain truth as it there lyes so unprofitably to people in your own phrases to your own outward profit at your pleasure Did he that bounded and limited and hedg'd in the Writers saying according to thy sense hitherto thus far shall ye manifest my mind in Writing and no further lend you such a boundless latitude to prate out your own opinions and turn you loose and unmuzled in pratum vestrum ubi non est sepes Was not the mind of God in that Scripture given out by God himself full enough and plain enough at least in matters necessary to salvation for the meanest capacity to understand when it 's read to them in the words wherein it seemed good to the holy spirit and the holy Penmen to write it out without such a bottomless deal of adding amplifying and expounding as your excentrick Academical Exorcists make about it When Paul wrote to Timothy Titus Philemon and the Churches and Iohn to the Lady and Gaius and Luke his story of what Christ and the Apostles said and did were there need much more absolute necessity of a Priest to be sent for in all haste to open what they meant to such as they sent their Letters to in a tongue that they well understood And now the Scripture is translated into our own Mother-Tongue in England such as can read may read and understand it and such as can't read may have it read to them at their own Houses there being one or other in every House almost that can read now even very children if old folks cannot which being read is tenfold more plain in such places as pertain necessarily to salvation to every honest understanding and plain-minded man that is willing to do the will of God there written of then the costly Comments and manifold hampered handlings and more perplexize unfoldings of it that are made by our Schoolmen and Vniversity Theological Professors So that what more need then of old when the Letter came newly forth for a Priest to be placed in every Parish for pay to darken the counsel of God in the Scripture by his words without knowledge under a pretence of opening it or if it were an opening as it rather is a shutting of the Kingdom of Heaven against men as our Scribes Pharisees and Hypocrites like them of old manage that matter and use their Keys of Knowledge in another kind of manner then honest Peter What need of hundreds a year to be paid in Parishes for the opening of one or two Texts or Verses in a Week Or rather as some draw it out the talking on some one Text for a Month or a quarter of a year together against the Light and Spirit from whence it was written If those that wrote it might not meddle to say a little more as I.O. sayes in their Wisdoms though they were as spiritually fluent and learnt as National Ministers are spiritually ignorant It would be more useful then now it is through your miserable Mangonizations of it by your se●ces on open places if your Wisdoms would leave it as it is without making out your misty meanings on it to poormen for so much money J. O. Thou addest That the declaration of the New Testament gave out the minde and will of God in a way of morel's e●●y and glory without that dread and terrour which was peculiar to the Old and to the Pedagogit thereof in which the coming of the word had oftentimes such a greatness and expression of the Majesty of God upon it as filled them with dread and reverence of him Hab. 3.16 and also greatly affected even their outward man Dan. 8.27 Rep. Here thou talkest again like thy self like a man ignorant as thou art for all thy high conceit of thy self of the Scriptures thou art scribling so for and of the things therein declared both before and since Christ which two Termes thou countest the times of the Old Testament and the New and so they figuratively are howbeit as to the thing it self which is yet far above out of thy sight the Gospel had children from Adam to this day under Moses his out outward Pedagogie and the Law whose children are of the Bond-woman and not Heirs according to the promise with the children of the Free hath its children as well since that juncture of Christs Incarnation as before And as for thy inconsiderate position concerning the peculiarity of dread and terrour in receiving of the word from

depressing the Light which is the Name of Christ exalted above all Names without any colour of light or tolerable evidence of Scripture or Reason that it is by ten thousand degrees so bad a business as thou makest of it into so low a condition as wherein to stand in need so far as a thing that needs no such thing but infallibly evidenceth its own Innocency and Excellency may be said to need it of such Apology as at the end of this work thou wilt find me making for it and so as to put it under every name that is named not only of things in Heaven or pertaining any way to the Kingdome thereof but of things in earth too and if ens be better then non ens as ye count it and a being though a bad one be better then none at all under things that are under the earth also setting it at naught so as to render it worse then naught till what in thee is thou quite annihilatest and mak'st just ●ought or nothing of it at all Having made unto thy self a Graven Image and Golden God of that meer Image thou hast by thee of the old Original Copies of the Scriptures in thy frothy vain light and yet dark and lightless mind thou dost Hos omnes naso suspendere adunco ironically fall a scoffing at the Qua. and the true Light of the true God and consequently at the true God from whom it comes puffing at it as if thou wouldst puff it out at a blast making thy self merry over it among thy Academical Admirers laughing both it and all that own it and so him that gives it out even to very scorn terming it as if thou knewst not what to call it that is bad enough for it I know not what Light that hath no community or correspondency with the Scriptures and jeeringly the Infa●lible D●ct●r that counterfeited Light or Word within the feigned Imaginary Christ I know not what God or plen●iful Horn of the Heavenly Goat better then any God ● h●rrible figment a certain Imaginary Christ they lyingly devise which is a Light within common to all I know not what spiritual every thing that is truly nothing the meer imaginary and fancied Christ of a s●rt of Fanatical men I know not what Divine Quality or Soul of the World mingled into all things which may be every thing and in very need is just nothing Thus when thou hast made thy self sport enough with vilifying the Light of Christ and Christ who is the Light thou art pleased to end thy Play with a nullifying of it and so de nihilo nihilum nihil in nil c. out of this nothing there can come nothing and thou having done thy do with it hopest to hear no more of it away it must without more ado having nothing to do in rerum natura but to make I. O. merry a while and at his will to become nothing again But I. O. Hoc ego opertum Hoc Ridere meum tam nil nulla tibi vendo Scriptura vel inane tua quacunque vel ipsa As very nothing as this Light of Christ and Word within is with thee and thine whose thin somethings and empty every things in which you yet bless your selves are wearing out and mouldring to nothing yet such as know the true worth thereof will not so undervalue it as to sell it for any of thy vain Scripture for the Scripture nor for the best of that best Scripture which thy vain Scripture for it prefers before it which Scripture yet as to its own proper place and use they are far before thy self in preferring And howbeit thou deemest that the Light thou so damn'st down to nothing hath done with thee thou having thus done with it and done it away as far from thee as a man of thy Cloth can likely fling it yet there is an hour thou art not ware of wherein thy self and it must meet again in which it will find thee out for all thy floutings of it and come nigh to thee to Judgement as a swift Witness against thee for more things then that which thou hast forgotten and set all that thou hast done in thy vile body in remembrance and in order before thee and unless thou repent thee in the time wherein in the goodness of God its given men to lead them to repentance damn thee for ever far further from any sight as to enjoyment of it self and God then ever thou by all thy Judgement past against it canst condemn it from thy self or possibly judge it out of thy sight As for thy pair of Pamphlets T.D. they consist more particularly as follows viz. The first which besides its piece of Preface is a meer five-fold fiction of a treble Tale untrue Relation or cursory crooked crude and decrepid Account of the Three Disputations that were held at Sandwich on the twelf thirteenth nineteenth daies of the second Moneth 1659. between thy self and three of us called Quakers viz. R. Hubberthorn G. Whitehead and my self together with a short Answer as to the saving me that labour who should else have so entitled it thy self most truly superscribedst it p. 34. for indeed thy Devils Bow shoots too short either to hit the mark thou shootest at or hurt that innocent Lamb-like Spirit that speaks in that or any other of R. H. his writings to a trifling Pamphlet put forth by R. H. as thou triflingly termst it And lastly A brief Narrative so thou nam'st that last and most Remarkable part thereof of some Remarkable Passages The second which besides thy Epistle and Preface is but as it were a lesser Chump of the same old Wooden Block with the other subdividing and cleaving it self out also into five smaller chips fit for little else but fewel for the same fire by which as by the day that now declares the Workman and his Work of what sort it is they are all to be both revealed consumed and burnt up among the rest of those bryars and thorns that are setting themselves to battel against the Lord and of those buildings of wood hay and stubble which the Scornets of the Corner-stone are erecting to their own ruine viz. a kind of Epitomical repetition of what was shufflingly said by thy self in thy first Tritie concerning the four Heads or rather and indeed against these four points of Doctrine viz. 1 The Light of Christ. 2 Perfection 3 Iustification 4 The Scriptures with frequent references to thy so call'd Qua. folly for the rest of thy Replyes to us who had replied to them all ore and ore again before And lastly another Narrative not so call'd by thee yet for the lies and naughtiness thereof and nothing else much more Remarkable then the former as will be seen in my Animadversion of it Having said this little to you both I.O. and T. D. about your Books by way of Preface or Dedication of what hereafter follows to your selves and all your Followers and Fellow-Labourers

as God did from his Isa. 58. 13. Hab. 4. 10. yet is there not a Righteousness which man lives in the doing of that is done in the assistance of another Did David not say Let integrity and uprightness preserve me Is there not a Iust man that walketh in his integrity and that lives in the doing of the Equity Ezek. 18. Can there be as thou falsly and lyingly boldly and blindly sayest there cannot p. 40. no way of conveyance of that others Righteousness so that thereby the benefit of it may redound unto us as truly as if we were every way the Subjects of it but by imputation Can it at no hand be conveyed from that other to us by impartition first and then by imputation to us as most truly really Ours and not fictitiously onely afterwards Can we by no means be truly said to be the Subject inhesive of it and yet it be said to be not Our own properly but onely anothers Righteousness working it in us Is there not a Subjectum in quo which yet is not P●r qu●d as well as a Subjectum cui A Subjectum Inhaesionis duplex viz. secundum formalem inhaerentiam Originaliter primario secundum formalem inherentiam derivative secundari● as well as Secundum extrinsecam adhaerentiam imputationem a Subject in which the Righteousness of Christ is wrought viz. man which is not save as an Instrument he by whom it is wrought but a vessel as it were in which it is Revealed and Received into which through Faith in the Light which is the gift of God and a part the●eof also it is in part conveyed before it is imputed unto which said Subject but as thereinto it is conveyed it cannot possibly be imputed from him that calls no evil ones good more the good ones evil more the good ones evil and unrighteous ones Righteous the pure onely pure and all that 's impure impure nor shews himself in any shape save as a Iudge to any but the pure in heart and the inhaerent Subjects of his own Holiness without which none can see him approving Must not both he that justifieth and they that are justified as well as he that sanctifieth and they that are sanctified be all of one Heb. 7. 11. be all as one in one na●u reimage ga●b and cha●hing that so he may not be ashamed to call them Brethren who will b● ashamed of all that are ashamed of him and of his words Mark 8.38 and is ashamed to call them Brethren who are not ashamed to be Brethren in iniquity Can that be accounted and reputed by that Most Holy Head a part or member of his unspotted Body that is yet filthy and unholy or before he hath in any measure at all purged it and made it ho●y fit for himself that is yet full of spots and wrinkles and blemishes as upon thy Principles T. D. must be supposed Will God esteem any just clean and pure before I say before so much as in order of nature he hath justified them by his Spirit will he before he hath washt and sanctified them Hath any unrighteous one while he is yet unrighteous and before he be made Righteous a Right to the Kingdom of God Is it not more then is to be read in any Scripture but the Scripture of the Scribes that from the example of David would fain be found justified and favoured of God for the sake of anothers goodness that they put far away from them that they might be more free to then from their sins Are there not yet treasures treasuries of wickedness in the house in the heart of the wicked and the measure of leannesse which is abominable and shall I count them pure with their wicked Ballances faith God and with the bag of deceitful weights Mic. 6.10 11. T.D. Yes quoth T.D. Why not For the Purity and Righteousness of another that was made sin for us though he knew no sin that we who yet know no Righteousness of our own nor of his neither within our selves might be made the Righteousness of God in him from that Scripture 2 Cor. 5. Rep. T.D. then be like accounts that we are but just so and not a jot otherwise then as he was made sin for us made the Righteousness of God in him so as he was made sin that never committed any sin was accounted a sinner that never was so by either nature or practice in his own perso● had though the Realty of our sorrows sufferings and miseries but the meer imputation of our iniquities so we must in him be made Righteousness but never perform any and be accounted Righteous but never be so by nature or practice in our own persons and have the Reality of his Rest Peace I●●es and Eternal Blessedness but the meer imputation onely of his Holiness and Obedience and as God laid lasht and punisht on that innocent immaculate Lamb without spot that never owned nor delighted in any but ever hated all iniquity the iniquity of us all seeing he was willing to become a curse for us all to bear our cross and take our shame upon him so he will put upon such Saints all as T.D. calls himself and others while in their sins as never owned nor delighted in but ever hatred the doing of Righteousness altogether in their own persons the reward of all his personal Righteousness seeing also they are as willing as as he was to be accu●sed for them to be blessed in him to bear his Crown and take all his dignities and glory upon themselves for the words of T.D. are these p. 21. T.D. How he is our Righteousness 2 Cor. 5. ult tells us as Christ was made sin for us so we are made the Righteousness of God in him but the former was by imputation not inhaerence and therefore so the other Rep. How now T.D. what is it so indeed even so and not otherwise that as Christ was made sin for us which was secundumte by imputation onely never inherence so we are made Righteousness i.e. by imputation onely never by inherence Art thou not a loud lyar in this If not then farewell all hopes of ever having any Righteousness at all in themselves to those blessed ones that hunger and thirst after it not only in this world where such are to be filled but also i● that World wich is to come and as for such as hating Righteousness are in hopes to be held Righteousness and saved without it and by that alone which is in Christ without them they need not fear so much as they do its entrance so far into them as to have Dominions over them for if his word be worth taking T.D. warrants them that as Christ never entred into t●a●sgressi●● though he was tempted to it nor transgression into him but it was onely accounted to him so as to be Rewarded with evil upon him so God will never let them come into his Righteousness nor let it come into

in another for by that and your as costly as cloudy Interpretations of the Letter which thou sayest fails if that be not upheld in an Antiquity as Antient as the Letter ye have your Wealth making a Trade out of it yea your whole Kingdom of Heaven here on Earth and yo●r Dominion Dignity Glory and Authority and all ye are worth stands upon these ticklish Points so that take them away and in thy conceit at least ye know not whither ye sink down ye drop and must be fain to go a begging to the Quakers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tell me where I shall stand Give us of your Oyl for our Lamps are gone ●ut let your Light and Sun shine on us for our Candle is gone out in obscure darknesse we have wearied our selves in the greatnesse of our way in the multitude o● our Thoughts in the infinitenesse of our Imaginations to hold up our Forms and Professions and Faith and Christian Religion and Righteousnesse and Life and all by the Letter counting your Lives madnesse and your End without honour that talk of A Light within but now we see 't is we were the fools and blind and the mad-men and the poor and deluded ones and deluders of each other and of other People as well as our selves who have hung all their Faith upon our Fancies about the Letter upon ou● high Conceits about our Copies and Transcripts which we deemed infallibly to be the infallible Word of God when all Translations which is all they have that know not G●eek and Hebrew to trust to unlesse they take our words are untrusty and untrue and a Nose of Wax which men have made to stand which way they pleased and no stable stedfast firm Foundation And the Light of the true Righteousnesse hath not risen upon us I. O. Thou sayest pag 220. That thou canst not but tremble to think what would be the issue of this Supposition that the Points Vowels and Accents are no better guides unto you then may be expected from those who are pre●ended to be their Authors Reply I t●ought ye had not been Quakers but against Trembling and Quaking because ye jeer at it so in the Quakers who professe and pretend to Trembling at nothing but at the Word of God it self but I see ye are Trembling at smaller Matters out of the sense of the losse of Toyes and Trifles now the day of Iacobs trouble trembling begins to passe over and he to be saved out of it Trembling it seems begins to take hold on the House of Esau who must assuredly come into it in his stead and that with a witnesse and to some purpose when they who yet stop the ear shall hear the Word of God who is the Strength and Salvation of his People roaring out of Zion and as a Lyon uttering his voice from Ierusa●em to the shaking of the Heavens and the Earth and not be able to flee out of the reach or sound of the terrible roaring thereof 2. Do you expect such eminent guidance as ye here seem to do from these pidling Pricks and Points into the Kingdom of God and Salvation so that the Terrours of Hell take hold on you at the very time and thought of the losse of no more then that meer imagined Antiquity and pretended divine original of them from mount Sinai that some fillily ascribe unto them Suppose ye could prove them to be derived from Mount Sinai which is that where there were Quakings and Tremblings Blackness and Darkness and Tempest will they lead guide and conduct you from Condemnation to the safety rest refreshment and consolations of them that are come to dwell on Mount Sion Ah miserably bem●ped men and benighted Ministers It grieves me to see how poor People wait upon you for guidance who are groaping up and down for the Wall your selves like such as have no eyes after such small Apices and Scintillula's indiscernable and incomprehensible Attomes as these which are of such infinite variety vanity and uncertainty that 't is as profitable Capere muscas to catch Flyes and sit and peel strawes as to spend time to find out either their Authors or Differences or Services or Vses For so verily are the Hebrew Accents as uselesse as numberlesse in their Offices insomuch that the Learned Christian Ravis of Berlin Professor of the Oriental Languages doth in his Grammar not only utterly deny them as others do to be Coaevou● with the Consonants or to be written by Moses but also not to be so ill handled by the Authors who ere they were as to cast so many unnecessary idle unreasonable superfluous useless Fancies upon them as our Doters on them do now a dayes I Confesse quoth he we cannot set down the Time Place Method Authors Crooked knots punctually which were never set down but 't is as old to have Bibles without Points as with them They are not the same in Hebrew Samaritan Chaldee Syriack Arabi● Aethiopick The Graecians at first were content with a e o for vowels Persians Turks Tartars Mogul great and little and Malay could be content to this day without Pricks instead of vowels What think you then quoth he was there a Curse of God upon the Jewes and all the Prophets that they nor could nor would understand the Writings one of another without so many superfluities And what a Malediction will you cast quoth he upon Gods Word that when many Hundreds can understand and that without any Haesitation at all thousands of other Books without these P●icks they should not be able to understand Gods Book without such ado If that Infinity of Pricking and Stroking every Line and Letter were in the Bible were it not the greatest injury that could be done to it to have it once Printed without them How would the JEWES dare to Offer such Sacriledge so Vnexpressible Must the JEWES find out an easier way then GOD himself to leave out Pricks What an absurdity is in all the Accents not one excepted Athnack stands in an hundred places as a Boy or Servant Truly I pitty quoth he all those Great Men that are become Boyes and Children playing thus for the Vowels Accents and Diacritical Notes that they Write whole Books about Fancies and Childish-stuff given over to Reprobate minds and without the B●essing of God The Pricks added to the Consonants are various according to the Fancies of the Inventors in various Countries of the Orient in Hebrew Chaldee Arabick and Aethiopick are there naturally none because superfluous The Strokes and Pricks are not of the Essence of this Tongue therefore only in the Bible and are set to the Bible without necessity Only I wish'd that the Vowels and Sheva's quoth he had no greater Credit then the Accents have which by the most learned in Europe for almost 150 years were still left out and not cared for even by them that Translated the Hebrew Bible nor can I well blame them as if they had mightily mistaken