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	righteousness_n	scribe_n	3,417	5	11.3432	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15324	The doctrine of the Sabbath handled in foure seuerall bookes of treatises. The first of which intreateth of the day of rest. The second, of the duties of the day. The third, of the persons whom these duties concerne. And the fourth, the reasons vsed to perswade all persons to the practise of these duties vpon that day. Written by G.W. Master of Arts, and minister of the word of God in Portsmouth.	Widley, George, b. 1566 or 7.	1604 (1604)	STC 25610; ESTC S119957	129,925	252

the name of God was with such religion regarded amongst them as that there were some found amongst them that did chuse rather to die than to breake their oath as Regulus which also their lawes yet extant against periuries and blasphemies doe sufficiently testifie which were they in force amongst vs wee should not haue oathes so rife as now they are euen as our steps or as the stones of the streetes or if we had yet we should haue law to punish the blasphemer wheras now we haue none but of this sufficient There remaineth onely the fourth commandement that a time all businesse set apart is to be sanctified to Gods seruice Wherein let their Feriae and dies festi that is their holy daies and daies of rest from labour testifie that they held a time all businesse set apart to be kept holy vnto the Lord. Now as for the second table I hope I shall not be put vnto much businesse in it seeing the Philosophers intreate most of the duties commanded therein yea they were in the knowledge therof so exact as that it is possible to find amongst them some one precept that containeth in it the effect of the second table namely that sentence which was so rife amongst them Quod tibi non vis fieri alteri ne feceris that is That which thou wouldest not haue done to thy selfe that thou shalt not doe to another Now what else is this but the same with that Matth. 6. which Christ calleth the law and Prophets Whatsoeuer saith he ye would that men should do vnto you euen so doe you vnto them for this is the law and the Prophets So then the Decalogue being the same with the law of nature is one and the same for euer It followeth necessarily that the Decalogue is to remaine for euer and consequently the Sabbath being a part of that Decalogue is to remaine for euer § Sect. 6 And to put this matter out of doubt that the Decalogue is to remaine for euer and is not abolished the Apostle himself auoucheth it Rom. 3. the last verse where disputing of iustification by faith without the workes of the law he putteth The continuance of the law warranted by the Apostle this question Doe wee then saith he make the law of none effect God forbid thereby accounting it as a most sinfull thing once to be conceited yea he is so farre from that minde as that hee resolueth it quite to the contrarie We establish it saith he Now that which is established is made more sure than it was before And therefore those that say the moral law is abolished by the law of faith speake like Peter in the transfiguration they wote not what they say For the Apostle saith it is established and not abolished by faith Neither yet is the Apostle alone in this case The law warranted to continue by Christ but he followeth therein the example of his master Christ who expreslie affirmeth so much Matth. 5 17. where speaking of the morall law he saith Thinke not that I am come to destroy the law or the Prophets I am not come to destroy them but to fulfill them The occasion of this doctrine as it should seeme was thus because hee had found fault many times with the Pharisies for their ouer strict keeping of the Sabbath preferring the rest of the day before the good of man as if man had been made for the Sabbath and not the Sabbath for man the Pharisies therefore began to accuse him as a breaker or rather as an abolisher of the law And as it may seeme some of his Disciples also began to drinke in this opinion and to promise libertie vnto themselues as if Christ had come to put an end vnto the law especially seeing hee went about to establish iustification by faith which Christ obseruing directeth this speech vnto them Thinke not saith he that I am come to dissolue the law as opposing this his speech directly vnto their conceit which they had of the abolishing of the law Neither yet doth he here rest but in the second place he sheweth that he is so farre from the destroying of it as that hee came to a quite contrarie end namely to fulfill it Now he which doth fulfill it doth not destroy it for these are opposed by him as being contrarie the one to the other For it were impossible for him both to destroy the law and yet to fulfill it Neither yet doth hee here content himselfe to shew the end of his comming namely to fulfill the law but when he hath done hee sheweth in the third place the durablenes of this law and that there is nothing so lasting as it no not the heauens though neuer so constant in their motion nor the earth though neuer so fixed a center for they shall both passe away before the whole law doth he say shall passe Nay rather than the least iot or title of it shall escape or fall And therefore whereas some say so much of the morall law shall stand as Christ hath reestablished in the new Testament therein they graunt the very thing in question namely that the Sabbath shall remaine for Christ hath established the whole law yea and hath warranted euery iot or title of it to be as durable as the heauens and therefore vnlesse wee can turne heauen and earth vpside downe let vs beware to take one iot or title from the law of God Fourthly that wee may certainly know that neither this law nor any part of it is dissolued hee sheweth that he that shall breake one of the least commaundements As in Luke thou childe shalt be called the Prophet of the highest that is shalt be and teach men so shall be called that is shall be the least in the kingdome of heauen as also on the contrarie he that shall c. And lastly he is so farre from the breaking of it that he requireth a more exact keeping of it For saith he if your righteousnesse exceede not the righteousnesse of the Scribes and Pharisies ye cannot enter into the kingdome of heauen Now as for those that are of opinion that this place is to be vnderstood of the ceremoniall law which Christ did fulfill though it be true that Christ did fulfill that also yet that hee meaneth the ceremoniall law in this place I cannot see how they will be able to prooue vnlesse they will also hold first that the ceremonial law is not abolished secondly that it shall last as long as the world lasteth thirdly that if a man breake the least ceremonie thereof and teach men so that he shal be the least in the kingdom of heauen fourthly that if hee obserue and teach them he shall be the greatest in the kingdome of heauen and fiftly that we are more bound vnto the obseruation of them than were the Scribes and Pharisies if wee will enter into heauen All which things Christ verifieth here of that law of which hee maketh mention All

which if any dare be so shamelesse as to affirme of the ceremoniall law yet they shall be vndone and proue nothing thereby against vs but all for vs namely that the Sabbath shall continue it being as they say ceremoniall But the truth is it cannot be vnderstood of any other law than of the Decalogue or tenne Commaundements as I haue alreadie shewed And yet further to shew that Christs meaning was so he presently falleth into an exposition of certaine precepts of the Decalogue wherein the Pharisies had taught amisse But now will some man say he doth not there expound the Sabbath and therefore the Sabbath is not reestablished Answ Besides that hee little considereth what I haue shewed that euery iot and title thereof is established as firme as the heauens and that he that breakes the least commaundement and teacheth men so shall bee the least in the kingdome c. Besides all this I say he may abolish by this reason the rest of the commandements that are not there expounded He must therfore know that there was another reason that caused Christ not to speake any thing of the Sabbath for it was Christs intent and purpose there to shew how they came short in the exposition of the law and made the commandements speake lesse than they did whereas they extended the Sabbath too farre as touching the outward ceremonie and made it speake more than in truth it did And therefore his intent being to shew how they came short in the exposition of the law it was not meete to bring in an instance quite besides his intention § Sect. 7 And that it was the minde of our Sauiour Christ that the Sabbath should continue as it appeareth The Sabbath continued by Christ by that which I haue alreadie alleaged so also by that Matth. 24. 20. where he wils that his children which should liue about 40. yeeres after his ascention should pray that their flight might not be vpon the Sabbath hee doth sufficiently declare that he held not this commandement in account of a ceremonie but of a morall precept For first if it had been ceremoniall they might haue fled without any care for it had bin abolished fourtie yeeres before Secondly hee should haue done ill to haue vsed this as a scar-crow or as a bugge to fray children with when there was no such thing Yea thirdly if this commandement had been ceremoniall hee should haue contradicted his owne doctrine in establishing that which himselfe did take away by his death And last of all had he held it a ceremonie hee should rather haue taught them not to haue stood vpon the keeping of it being it had been a great sinne for them to haue retained it and made an account of it it being abolished and done away before Now as for those that would qualifie Christs speech by saying that he spake not as he meant but according vnto the superstition of the Iewes that held it vnlawfull as they say to flee vpon the Sabbath and that therfore his speech was directed vnto them which held this error First this their euasion hath no ground For how will they make it appeare that the Iewes held it vnlawfull vpon the Sabbath to flee for preseruation of life being they had no ground for it in the Scriptures Secondly their owne practise was to the contrary for they fled out of Egypt vpon the Sabbath Exod. 12. And as for that in the book of Macchabees that some would not fight vpon the Sabbath besides that it is no scripture we see them in the same place condemned for it and the case generally resolued by their brethren to the contrarie as they might well doe hauing such presidents in the Scriptures for their so doing as 2. King 11. and in the destructiō of Iericho Iosh 6. and elswhere Thirdly if there had bin any infected with that error he would rather haue willed them to haue prayed for the change of their mindes than for the chaunge of their flight Fourthly be it that some held it vnlawfull to flee vpon the Sabbath yet what was that vnto his Disciples who were not possessed with that error for this was spoken vnto his disciples apart as we see vers 3. And lastly if hee had spoken to such as had held that error he would rather haue continued his forme of speech which he vsed in the former verse and as there hee saith Woe be vnto them which are with childe in these daies manifestly speaking of others so he would rather haue continued that forme of speech and haue said Woe bee vnto them that in these daies shall hold it vnlawfull to flee vpon the Sabbath for then had the speech been plaine But it is certaine that as the forme of Christs speech was altered so the words looked quite another way as namely vnto the hindrances and lets that might befall vnto them And first to the bodily lets if their flight should fall in the winter the shortnes of the day together with the foulenesse of the way might bee combersome Therfore pray saith he that your flight be not in the winter And with this it well fitted that hauing set downe their bodily lets and grieuances he should in the second place set downe the spirituall lets and grieuances which might befall them if their flight should bee vpon the Sabbath For how could this but grieue them to see not onely abomination or desolation in the Temple but abomination of desolation to be set vp in the high places euen in place and steede of Gods worship and that in the time of his worship also how could this I say be any other than grieuous vnto them and therfore exceeding grieuous because then also vpon the sight thereof they were to bee depriued both of Gods word and worship and to bee driuen out into exile Yet if troubles and afflictions must needs come a man would desire that they might not come at the worst or in the middest of his happinesse And if a man must needs die yet he would desire to end his prayers first and first to be prepared thereto In regard of which Christ willeth them to pray that their flight might not be vpon the Sabbath that is that though it were vneuitably decreed that their flight should bee yet that the extremitie of it might be something mitigated for the elects sake And this I hope that notwithstanding these wrenches it is euident that Christs meaning was that the Sabbath should continue § Sect. 8 The more iniurie therefore they offer vnto God that would nullifie this his commaundement The morall law was long before the ceremoniall and make it stand but as a Iewish ceremonie when as yet it is more anciently descended than to take his beginning with the ceremoniall law For in the writings of Israel mention is made of the keeping of the Sabbath by that patterne that cannot erre euen by God himselfe before the giuing of the ceremoniall law or before Israel