Selected quad for the lemma: kingdom_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	king_n	lord_n	subvert_v	2,748	5	13.0585	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A78218	[Baʻal-samz] or, Soveraigne balsome, gently applied in a few weighty considerations (by way of quærie) for healing the distempers of such professors of religion as Satan hath wounded and drawn aside (under the notion of living in God) to the utter renouncing and casting off the use of divine ordinances, and Gospel-institutions of worship. With an apendix by way of postscript to such professors, wherein the most principall grounds upon which they build their practise, are fully answered and removed. And a catalogue of the errors that many of them hold since they left the ordinances, discovered. As also a true relation of Gods extraordinary working upon one of this way very lately in Plimouth, to the sight of his error, for the good of others published. / By Will. Bartlet, an unworthy minister of the Gospel, and lecturer at Bytheford in Devonshire.	Bartlet, William, 1609 or 10-1682.; M. P.	1649 (1649)	Wing B987; Thomason E549_19; ESTC R209139	79,502	81

this way of leaving Ordinances and casting off duties before they are out of this world especially on their Death-beds when they may bewaile it with teares of blood if it were possible so sad may their condition be as I heard a gracious woman in London once to speake of one of her Sex whom she knew well that was brought into such a dreadfull condition when she was on her Death-bed for her wilfull slighting and casting off Ordinances and Duties of Gods worship and pretending onely to Christs doing of all for her and she to do nothing but look to him x Foelix quem faciunt aliena pericula cautum that she was brought to the very gates of hell and desperation Those happy are that others harmes Against like evils strongly armes 45. Whether Apostasie and falling away of Professors from the holy wayes of Gods worship which once they profest and practised be not a grievous judgement in it selfe that God justly inflicts upon persons for their unthankfulnesse and for unfruitfulnesse under Gospel-dispensations and Administration receiving not the truth in the love of it 2 Thess 2.11 12. And whether this evill be not a cause of many other evils to the Kingdome provoking the Lord to lengthen out the miseries of this Nation 46. Whether Anarchy or the rejecting of all Civill government in a State be not eminently destructive to that State and Common-wealth where it once prevails And whether rejecting of Christs spirituall Government Ordinances and Lawes of worship be not to introduce a spirituall Anarchy into his Church-state and Kingdome which he hath in the world and is daily more and more advancing and consequently an endeavouring according to what lies in the power of creatures to subvert and overthrow the glorious Kingdome of Jesus Christ and to lay his honour in the dust And whether those that shall persist and persevere in such ondeavours deserve not to be branded for enemies to the glory and dignity of him whom the Eternall God hath exalted to be the King of Kings and Lord of Lords and to whom whosoever shall refuse to yeeld subjection be he Prince or Peasant shall be broken in peeces as a Potters vessell according as the mouth of the Lord hath spoken Psal 2.9 10 11 12. 47. Lastly to adde no more Whether the Kingdom of Glory hereafter to be enjoyed in Heaven be not the proper State in which God hath appointed the Saints to live immediatly in Himselfe without the use of Ordinances and not the Kingdome of Grace here on earth in which the Saints are imperfect and see the Lord for the most part through a glasse darkly knowing but in part and prophesying but in part till that which is perfect be come according to 1 Cor. 13.9 10 11 12. and the Apostles owne judgement of himselfe Phil 3.13 14. And whether to hold the contrary be not to confound those two States of Grace and Glory which the Scriptures doe distinguish so that the casting off the use of Divine Institutions and Gospel-ordinances and Duties of Worship appointed for beleevers to walk in the practise of till the Lord Jesus Christs comming again must of necessity be lookt upon as having no bottome on the sacred Scriptures but a vision of mens own brains and deceitfull hearts directly contrary to the Faith once delivered to the Saints Epist Jude v. 3 4. and therefore of all those that love the Lord Jesus in sincerity justly to be condemned and exploded AN APPENDIX By way of Post-script To all those whom the former Considerations doe more especially concerne SIRS YOU have seen or may see what that Balm is which I have as a weak instrument in the hands of Christ the great Physitian of Souls endeavoured to powre forth in the former Considerations for the healing of your wounded soules And you have also seen or may see in my Epistle to the Reader what my grounds and ends have been in so doing so that I doubt not but you will look upon me as one that hath had nothing in my eye but the honour of Christ and welfare of your soules If the busines I have undertaken had not been of great importance and concernment I had not I assure you put pen to paper but when I saw the sad effects were like to attend this opinion and practice of yours by introducing a spirituall Anarchy and Confusion in the Kingdome of Christ and threatning Ruine to all the true and right constituted Churches in the world I could not but a Principiis obsta serò medicina paratur Cum mala per longa● convaluere moras make haste according to the b Ephes 4.7 measure of the gift of Christ vouchsafed to me towards the preventing of them If I have spoken or written none other then the words of Truth and Sobernesse I shall desire you in the name of him who is Truth it selfe our Lord and Saviour Jesus Christ to subscribe thereunto If otherwise I trust by the same grace received I shall be ready to see it and acknowledge it whensoever it shall be made out unto me onely I shall desire that the same c Apud Ecclesiae Alumnos non ad humanas rationes cogitationes dirigendae sunt res divinae sed ad sensum voluntatem doctrinae spiritus oratio interpretatioque accommodanda Just Mart. Neque te quoque disserentem sustinuissemus nisi cuncta ad seripturas refcrres inde enim demonstrationes adducere studio tibi est id ibid. Dial. cum Triphon medium viz. the holy Scriptures of God contained in the old and new Testament which I have endeavoured to use in the former considerations may be used by such as shall attempt such a work But because I may save that labour in order to your further and greater satisfaction I have thought it requisite to doe something by way of answering those objections or removing those grounds upon which I suppose all of you or at least many of you doe build your practice of renouncing and casting off the use of Ordinances and religious Duties Now I suppose the grounds upon which you build the casting off the use of Ordinances may be reduced to these eight Heads 1. That a person may doe well enough and comfortably enjoy himselfe without the use of Ordinances as hearing the Word Prayer breaking of bread in a communion of Saints c. 2. That the successe of things doth not depend upon the performance of Duties and Ordinances but on Gods eternall purpose and decree 3. That God knowes our wants and stands not in need of any of our performances to move him to the helping and satisfying of us 4. That many have used Ordinances and performed Duties but to small purpose and those that doe use them are little the better 5. That Ordinances are but poore low Dispensations and not so consistent with a Beleevers living in God that is altogether above Ordinances and that God doth use to lead his people from Gospel-formes

Samaritan Woman in k Nam de abrogatione cessatione tam Iudaici quam Samaritani deinde de inductione veri siuceri cultus mulierculam instruxit Musc in loc John 4.22 23 24. doe not very much hold forth the truth hereof as also the scope of the Epistle to the Hebrewes in that the Apostle makes it a great part of his work to disswade the Jewes from their former Legall Ordinances and Services and to stirre them up to embrace the Ordinances of the Gospel shewing how the government of Christ in his Church under the Gospel is l The government of Christs Church under the Gospel in respect of externall Worship and Ordinances is said to be a better Testament in a threefold respect 1. In respect of their use because they present Christ to the soule more lively and clearly more feelingly and spiritually more fully and abundantly 2. In respect of their end because they are to end in heaven at the comming of Christ to glory whereas those of the Law had their period in the grave of Christ 3. In respect of themselves for this is a more perfect testimony the rites being fewer the questions and controversies are not so many as did arise concerning the Legall ceremonies Sedgw. Script A perfect Rule for Church government p. 14. a better Testament and Covenant then that of the Law And whether the visible Churches of Christ under the Gospel be not every way m As the Jewes had circumcision for them and their seed under the Law so now Beleevers in right constituted Churches have Baptisme for them and their seed As the Iewes had the Passover so Beleevert now have the Supper of the Lord. As the Iewes had Officers to lead them so Beleevers now have Pastors and Teachers c. As the Iewes had the ministery of the Law read and preached so Beleevers now have the ministery of the Gospel As the Iewes had a Temple and an Altar so now Beleevers have Iesus Christ and the Saints in fellowship which are living Temples And as the Iewes had sacrifices so now Beleevers have the spirituall sacrifices of Prayer and Praises which they offer to God by Iesus Christ 1 Pet. 2.5 as compleat in point of Ordinances as the Nationall Church of the Jewes was under the Law according to Coloss 2.10 6. Whether Jesus Christ the alone Head and King of this visible Church-state and Kingdome did not n Nova Ecclesia sonare debere ca quae Christus credenda servanda praecepit Discipulis Facessere igitur debent traditiones humanae neque misceri cum Evangelio Christi Idem in Matth. 28.20 Himselfe institute and ordain those Holy Ordinances of Worship for Beleevers to make use of in all Ages till his comming again Ephes 4.11 12. 1 Cor. 11. o Non dicit Ego enim vester Apostolus Apostolica vobis authoritate sic tradidi sed ego enim accopt à Domino quod tradidi vobis Ad eandem nobis respiciendum est hodie videndum que ne à uorma illius quolibet deelinemus Non sunt audiendi qui praetexunt Patres Concilia Magisterium spiritus potestatem Ecclesiae Catholicam confuetudinem c. omnia haec posterius sunt inducta Nobis regula veritatis esse dobet quae veniat à Christo per illius Apostolos transmissa M●●c in loc 23 24 25 26. 1 Cor. 12.28 Mat. 28.18 19 20. And whether these Ordinances of worship being Jure Divino it be in the p What is made a Law no authority can pull down but that which sets it up power of any publique or privat person on earth to eause an alteration or cessation of them 7. Whether Jesus Christ and his Apostles who I suppose without controversie lived more highly in God then any now doe or can did not in their first ordaining and gathering of this visible Church-state and Kingdome make use of Gospel-ordinances of worship q Our Lord Iesus himselfe did not only institute holy ordinances and duties of worship for his Churches to observe but was in the use of them himself He made use of Baptisme of the Lords Supper of publishing and preaching the Gospel of Prayer of singing Hymnes or Psalmes of private conserence of giving thankes before meat of praying amongst and for the wicked of society with the Disciples and that after his resurrection in their meeting together at times of worship c. And thus it was with the Apostles also as is evident to such as are but meanly acquainted with the Histories in the Scriptures themselves and intend that the Saints that followed them should do so also yea whether they did not by their own use and practise of these Gospel-ordinances of Worship leave to the Saints in succeeding ages a pretious r There are three sorts of workes which Christ wrought 1. Some Qua Deus i. as he was God as working of miracles pardoning of sinnes c. In these we cannot imitate him 2. Some Qua mediator Dei hominum i as he was mediator between God and Man and satisfying Gods justice for our sinnes and reconciling the world to God And in these neither can we imitate him 3. Some Qua homo privatus i. as he was a private person and these are all such duties as God required in his word to be performed And herein Christ hath given us an example to follow and imitate him Vide Zanch. in 1 John 2.6 Apostolos Domini habemus authores qui nec ipsi quicquam ex suo arbitrio quod inducerent eligerunt sed acceptam à Christo disciplinam fideliter Nationtbus adsignaverunt Tertul. de praescript advers Haeres c. 6. example and ground of encouragement to walk in the same way of practising and using joyntly or apart those ordinances of worship according to their conditions and relations private or publique 1 John 2.6 1 Cor 11.1 And whether the practise of the primitive Saints and Churches be not also a pattern and copie for beleevers now to write after Rom. 15.4 ſ Non vult ergo ut quosvis temerè imitemur sed qui sunt fimiles Apostotis Nequc etiam Apostolis simpliciter sed quatenus Christum imitantur Zanch. in loc Phil. 3.17 18 19. 4.9 8. Whether the things of Christs Church and Kingdome which we call Gospel-ordinances and divine Institutions of visible worship under the new Testament as the preaching of the Gospel administration of the Seales finging of Psalmes or Hymnes Prayer Conference c. bee not in their nature and use spirituall t The Church is called a spirituall House 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in 1 Pet. 2.5 The worship called spirituall Sacrifices 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 3.16 The worshipers called holy and Spirituall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 3.3 2 Pet. 2. ● So Christ the substance of the Ordinances is called spirituall meat and drinke 1 Cor. 12.3.4 〈◊〉 〈◊〉 〈◊〉