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
A78427	Sabbatum redivivum: or The Christian sabbath vindicated; in a full discourse concerning the sabbath, and the Lords day. Wherein, whatsoever hath been written of late for, or against the Christian sabbath, is exactly, but modestly examined: and the perpetuity of a sabbath deduced, from grounds of nature, and religious reason. / By Daniel Cawdrey, and Herbert Palmer: members of the Assembly of Divines. Divided into foure parts. 1. Of the decalogue in generall, and other laws of God, together with the relation of time to religion. 2. Of the fourth commandement of the decalogue in speciall. 3. Of the old sabbath, 4. Of the Lords day, in particular. The first part.; Sabbatum redivivum. Part 1	Cawdrey, Daniel, 1588-1664.; Palmer, Herbert, 1601-1647.	1645 (1645)	Wing C1634; Thomason E280_3; ESTC R200035	350,191	408

as perpetuall ANother Argument for the Moralitie that is I. Arg. 3. Christ hath confirmed the Decalogue Mat. 5.17 the Perpetuitie of the Decalogue may be raised from our Saviours own confirmation of it His Authority to be sure is beyond all question And we finde Him confirming it to continue to the end of the World Mat. 5.17 18 19 20. Thus we argue That Law which Christ himselfe hath ratified to continue to the end of the World is Morall and Perpetuall But Christ hath so ratified all the Decalogue in the place forecited Ergo. The Minor is that alone which we are required to prove which we conceive to be certain from no lesse then 6. Grounds laid down in that place for the Confirmation and Ratification of it 1. He takes hainously and cannot endure II. The Text explained that it should be thought He came to destroy the Law and the Prophets Where by the Law He meanes the Morall Law of which the Decalogue was the sum and substance and by the Prophets the Precepts and Doctrines of the Prophets who were the Expositors of that Law clearing the meaning of the Law in sundry particulars and backing it with applicatory reproofes and particular threatnings and promises That He came to destroy these and make them of no force or obligation 1. Libertines were willing to conceit of Him And 2. The Pharisees were likely to impute to Him 3. Weak ones might possibly from their speeches conceit Either or any who so spake or thought of Him He here checks and expresly forbids them To think that He came to destroy the Law or the Prophets so as to loosen the bonds that men were tyed in by them So the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dissolve properly notes 2. In stead of this He expresly and peremptorily professeth He came not so to destroy to dissolve them but to fulfill them Namely in His own personall observation of them and so to leave them still in force for perpetuitie for others also to observe after His example which He often elsewhere propounds as an example for others to imitate and follow even all that mean to be His Disciples and receive good from him 3. Hereunto He further gives testimony by adding His wonted solemne Asseveration to confirme the waightiest Truths Verily I say unto you And what is it that He saith further Till heaven and earth passe one jot or one title shall in no wise passe from the Law till all be fulfilled What would one thinke could be plainer than these words to confirme That till heaven and earth were at an end the Law and the Prophets the Precepts of both even the least things of them should bind men to fulfill them And this He himselfe would doe for His part while He lived upon Earth as the word For joyning this verse to the former shewes And after leave to His Disciples to make conscience also of fulfilling them 4. And having so expressed himselfe for himselfe and laid down the doctrine of the Lawes perpetuitie to the Worlds end generally He growes as we may say more vehement and proceeds to an application of it to His hearers and that in a twofold gradation 1. He denounceth a most severe threatning against all willing Transgressours and so all willing Teachers of others to be Transgressours of any one of those Commandements even of seeming smallest importance as small as a jot or title Whosoever therefore shall break one of the least of these Commandements and shall teach men so shall be called the least in the Kingdome of Heaven Menacing them with the losse of Heaven and forfeiture of any right they might seem to have in it being willing breakers or teachers of others to break them as the 20. verse also confirmes 5. Adding secondly a most gracious Promise to so many as should carefully and conscionably by life and doctrine honour every one of the Commandements 6. And 3. Finally He applies all to His Hearers particularly with speciall opposition to the doctrines and practises of the Scribes and Pharisees For I say unto you that except your righteousnesse exceed the righteousnesse of the Scribes and Pharises you shall in no case enter into the Kingdome of Heaven The Scribes and Pharisees were outwardly exceeding strict in observing the Letter of all the Commandements But in their interpretations of them and inward affections concerning them they were too too loose Therefore Christ gives a severe comminatory warning not only of matching them in outward obedience to the very words of the Commandements but of exceeding them in the right acknowledgement of the latitude of them and answerable care even of inward observance to them as His following Sermon expresseth many particulars Or else they must never look for any share in the Kingdome of Heaven In a word before we come to the Exceptions III. The Context considered we desire the Reader but to note the evident connexion of these 4 Verses by the word for v. 18. and wherefore v. 19. and againe for v. 20. and so the light which each of them afford to the other to secure the whole from all cavills And so 1. What he stiles the Law and the Prophets v. 17. He calls only the Law v. 18. v. 19. These Commandements and v. 20. Mentions Righteousnesse namely of Practice and Conversation which is in obedience to the Commandements of the Law 2. That which He calls a jot or a title of the Law v. 18. He calls one of these least Commandements v. 19. 3. That which he calls destroying of the Law v. 17. He calls breaking of the Law and teaching men so v. 19. 4. That which He calls fulfilling v. 17 18. He calls doing and teaching v. 19. and Exceeding the Righteousnesse of the Pharisees and Scribes v. 20. 5. Lastly That which He calls being least in the Kingdome of Heaven v. 19. He calls in no case entring into the Kingdome of Heaven v. 20. And what now would or could a man wish for more compleat to ratifie the whole Decalogue which was undoubtedly the principall part of the Law and Prophets unlesse He had named it in expresse words here or after interpreted every one of those Commandements severally as He doth divers of them in the following part of His Sermon even beginning in the next verse But yet this Argument and Text as cleare as it seems IV. Excep 1. cannot escape their manifold Exceptions In Answer whereunto we shall necessarily make use of those things which we have summarily laid down in the Explication of these verses without any just imputation of Tautologie being forced to it by their quarrelsome Cavils First they say Here is mention made of the Prophets too C. D. p. 12. And so the Law and the Prophets B. of E p. 61. is as much as Moses and the Prophets which is a Periphrasis of the Old Testament and contained the predictions of the holy Prophets who lived before Christ and these He came