Selected quad for the lemma: kingdom_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	apostle_n	heaven_n	lord_n	1,799	5	3.4709	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A43233	Controversy ended, or, The sentence given by George Fox himself against himself and party in the persons of his adversaries ratified and aggravated by W. Penn (their ablest advocate) even in his huffing book of the vindication of G.F. &c. : being a defence of that little book intituled, The spirit of the Quakers tryed ...	Hedworth, Henry.	1673 (1673)	Wing H1351; ESTC R19542	43,134	72

What! eight times after the same manner Where was W. P.'s Conscience But can be not make sense of it Yes yes Suppose a Comma at the first made where and being understood explaineth the sense was maketh it more clear That 's one way Again Take the middle Clause and put in last interchanging the World and it thus And so to the Word Christ Jesus before the World was made him by whom it was made All this stir is to make it sense as for Scripturee 't is such as God's infallible Spirit in G. F. wirtes And may not a man at this rate excuse the groffest non-sense that ever was writ Go thy wayes for an admirable Advocate Once more let me ask the Reader what he thinks of the honesty of W. P. and whether he will excuse me hence-forward if I mingle any more Discourse with him It may benefit some or other therefore I will yet proceed a little further 13. Who can read Deut. 30.10 11 12 13 14. and not perceive that by the word very night unto them in their mouth and in their heart is meant the Word written And yet G. F. would have it to be the inward immediate Word and therefore in thy mouth must be left out as not well agreeing with that notion 14. It 's for the sake of that Notion that the Power of God is said by him to be the Gospel and the Gospel the Power of God as if they were convertible terms whereas the Apostle Paul sayes only That the Gospel is the Power of God not simply and absolutely but in a certain respect to Salvation to every one that believeth This I express't fully in my Epistle but W. P. would not see it but cries out Gross folly c. 15. Next you must know that the Quakers detest the thought of Christ's having the Essence of a man in any place remote from their own dear hearts and therefore when G. F. cites that Scripture Luk. 24.5 6. He must leave out of the very heart of the Text He is not here And W. P. will have it very aptly used to express the Mystical Resurrection but still he is not here must be out for that doth not quadrate with their fancy 16. And G. F. cites that Text Ephes 5.30 defectively to prove Christ not absent from his Church and W. P. avows it Indeed G. F. sayes He is deceiced who saith Christ is distinct from the Saints Myst p. 16. 17. But upon that Text Luk. 17.21 W. P. gives my chief exception a go-by takes no notice of G. F's changing The Kingdom of God into plain Heaven But if he had he abhors to think that Heaven is a visible place to be liv'd in bearing some resemblance to this visible World p. 12. 18. Amos 3.13 There G. F's applying that to Christ which is spoken of the Lord God favours their Doctrine of no distinction between God and Jesus Christ the Mediator and W. P. defends it on that account 19. The like may be said of 1 Cor. 15.28 where W. P. according to his usual candour tells me of Col. 3.11 but takes no notice of G. F. his citing Chapter and Verse which he is not wont to do 20. Joh. 1.1 God is the Word is defended by the same perverse Doctrine 21. So is his adding He or Christ to the Father Joh. 10.29 22. His palpable diminishing from Phil. 2.11 hath the same tendency and W. P. owns it G. F. in his own Cause would have exclaimed here as he doth upon the Ministers of Newcastle 23. W. P. talks of Brazen but I wonder with what face he could give such answer to John 15.25 which if it be not as G. F. cites it an addition to Scripture I never saw one nor ever shall What call for plain Scripture from another and at the same instant urge Scripture with addition himself He thinks if he can but make G. F. speak sense and truth in his Opinion he has done enough He may as well say all G. F.'s Book is Scripture for he believes it all as infallible as Scripture as if there were no difference between a Quotation and a Comment or Exposition But G. F. has said it Christ is not distinct from the Father That 's enough for W. P. though it subvert the Gospel 24. The like ground there is for inserting Christ into the Text 2 Pet. 2.1 which I have mentioned 25. And for putting God for Lord Rom. 14.9 26. And so he would confound God and the Holy Spirit by putting the one for the other 1 Cor. 2.10 14. And why did not W. P. answer what I urg'd rather then pass it by and call me Busy-body which is very easie 27. Add to these Col. 3.16 and John 17.5 which I am about to speak and we have 11 Texts abused to serve that goodly Doctrine of the Father Son and Spirit their not being distinct but all one A very trivial Matter that doth but subvert the Faith of Christ and introduce another Gospel 28. When G. F. sayes This is Scripture If we find it not there we must say He is mistaken and then he is fallible If he give us the sense of Scripture in other words and obtrude them for Scripture he corrects the Scripture instead of citing it Christ saith John 17.5 And now O Father glorifie thou me with thine own self with the glory which I had with thee before the World was But G. F. Christ who was glorified with the Father before the World began W. P. cries out Sottish Ignorance and Enmity with a witness Did ever Christ of his Apostles or any sober man living chide or reprove a person if he did leave out or put in or change a word not in the least perverting the sense Yes G. F. doth it for expressing ye where it must be understood It seems then G. F. is no sober man in W. P's account and if so I know not how he should be a true Prophet But I have shew'd in my Epistle that he perverts the sense and that the Phrase is to be understood of the glory which Jesus had not in possession but in decree with the Father before the World was Here Mr. P. cries out lamentably That ever any man should undertake to correct others in that which doth not deserve it whilst the beam is in his own eye and is himself most guilty This is like the rest sutable to the honesty of Mr. P. that he should compare an Exposition of Scripture with a quotation of it And because the chief artifice of his Book is to render me odious and detestable under the name of Socinian mongrel-Socinian Bidlean and the like and for that takes no small occasion from my exposition of this Text I shall shew 1. that two great Authors no Socinians are of the same mind Grotius upon those words The glory which I had adds Destinatione tua in thy Decree Augstinus Et nuno clarifica me And now glorifie me Hoe est sient

spoken of And for so doing pretend the guidance of God's infallible Spirit And W. P. tells us p. 38. 'T is their Principle That the Eternal Spirit their Guide and Rule who in several Generations hath revealed a great part it seems not al of the things contained in the Scriptures to be superior to those Writings and below that The Scripture is much like the shadow of the true Rule I say of what use can this shadow of a Rule be to these Persons 2. Whether I did not take the most proper way of dealing with these men in my Epistle shewing to their senses that G. F. in his Ministry had asserted for Written and Spoken that which is not Written nor Spoken 3. Whether any ingenuous man could express a charge more modestly than I did when I said You seem at least to deny his Person seeing I have now and could then have prov'd that they not only seem to deny Christ's Person but do effectually deny it both in the sense of their Adversaries and in their own sense of that word 4. Whether Mr. Pen be not either a very weak man or was not in a great rage or both that he should write such a Book as this I have in hand when he might know before what I could produce against them For he might castly imagine that I could have recourse to that Christian Letter wherein these things had been represented to him which he received above twelve months agoe and takes no notice of 5. Whether he will impute it to Mr. P's want of all honestly and good Conscience or to a transport of Passion and Revenge that he makes such hideous out-cries of Sacriledges and Ingratitude toward Christ Jesus against those he calls Mongrel-Socinians because they will not own that God was called Christ before Jesus was born and in the mean time himself to deny whatsoever of Essence Substance Person Power Life or Happiness is attributable to Jesus as he is the Mediator between God and Men Lastly Whether the Reader will not freely give me himself and all other Christians a Supersedeas or Dispensation from ever writing or speaking any more about matters of Religion to such men that deny the Conclusion when their senses evidence all the Premises that condemn that falsity in other men which they excuse in themselves that palpably belie other men to get glory to themselves that deny Christ totally under his name and pretence of Zeal for his Divinity finally that are such notorious Equivocators as I have manifestly prov'd these men to be Nevertheless because Mr. P. has made it his great study to render me consequently what I have said thought 't is inconsequent enough odious detestable under the name of Socinian Bidlean and the like although I wrote nothing but what was approved by men of learning and piety and strangers to me and for ought I know to all my Friends I will therefore present to the Reader a short account of these mens opinion concerning Christ who for distinction sake call themselves Vnitarians being so called in those places where by the Laws of the Countrey they have equal liberty of Religion with other men or because they own but one Person and one Substance or Essence of the most High and Independent God and to distinguish them from other Christians that hold Three Persons and one Essence of God and are therefore denominated Trinitarians I say therefore that they are very zealous Assertors of the Unity of God and that is the reason as they solemnly profess why they cannot allow of three Persons in the God-head because they think it destroys his Unity or Oneness and I have shew'd that the Quakers W. P. especially do also disallow them Notwithstanding the Quakers according to their equivocating manner can call God the Father by the Name of Christ and the other cannot I know not that they differ in one tittle more concerning the one God But concerning the one Mediator between God and Men the Man Christ Jesus 1 Tim. 2.5 The Vnitarians willingly and heartily acknowledge that he was fore-ordain'd before the foundation of the World 1 Pet. 1.20 that he was born of the Virgin Mary by the coming of the Holy Ghost upon her and the power of the most High overshadowing her Luk. 1.35 and therefore he is called IS the Son of God likewise that he and no Man but he ascended into Heaven and descended thence John 3.13 being sanctified and sent into the World into which he came not to do his own Will but the Will of him that sent him John 6.30 that by reason of this mission and sanctification he did whilst he was here upon Earth deservedly challenge the Name of God or the Son of God John 10.34 35 36. in a far more excellent sense than either the Magistrates among the Jews that were called gods and Sons of the most High Psal 82.1 6. Or Moses who was God to Pharaoh Exod 7 8 and also to his Brother Aaron Exod. 4.16 Heb. or than any Angel who in the Dispensation of the Law did represent God and was therefore called by his Name Acts 7.35 Exod. 23.20 Gal. 3.19 see Jud. 13.22 And that as there was but one God then so there is but one God now notwithstanding that Jesus is God over all Unto which glorious and supream Dominion next to the most high God himself Jesus did attain by doing the Will of God fully and perfectly on Earth the perfection of which obedience was that being as is said in the form of God he thought it not robbery or a prey to be equal with God but made himself of no reputation c. and became obedient unto Death even the death of the Cross Wherefore God also hath highly exalted him and given him a Name which is above every Name that at the Name of Jesus every knee should how and that every tongue should confess that Jesus is Lord to the glory of God the Father Phil. 2.6 7 8 9 10 11. That God hath made that same Jesus whom ye the Jews have crucified both Lord and Christ Acts 2.36 Him hath God exalted with his right hand to be a Prince and a Saviour Acts 5.31 God raised him seem the dead and set him at his own right hand in the heavenly places far above all principality and power c. For by God's exalting Jesus and setting him at his right hand they understand that the same Man Jesus that was crucified and raised from the dead was also taken up in the sight of the Apostles into Heaven a Cloud receiving him out of their sight Acts 1.9 And that he is there having not now a Body of Flesh and Blood for flesh and blood cannot inherit the Kingdom of God 1 Cor. 15.50 but an heavenly spiritual incorruptible and glorious body of a Man the like whereof all Saints shall have in the Resurrection when this Man Jesus shall descend from Heaven to judge the World that in the