Selected quad for the lemma: kingdom_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	child_n	king_n	lord_n	2,366	5	3.6403	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02912	An advertisement or admonition, unto the congregations, vvhich men call the new fryelers in the lowe Countries, wrirten [sic] in Dutche. And publiched in Englis. VVherein is handled 4. principall pointes of religion. 1. That Christ tooke his flesh of Marie, haveing a true earthly, naturall bodie, 2. That a Sabbath or day of rest, is to be kept holy everie first day of the weeke. 3. That ther is no succession, nor privilege to persons in the holie thinges. 4. That magistracie, being an holy ordinance of God, debarreth not anie from being of the Church of Christ. After these followes certen demandes concerning Gods decree of salvation and condemnation.	Helwys, Thomas, 1550?-1616?	1611 (1611)	STC 13053; ESTC S116912	57,734	190

put an end to their strife if they did not strive for worldly preferment or who should be greatest in the world then our Saviour Christ spake not at all concerning worldly superiority rule although he brought an example from the world which is most vsuall in the scriptures This controversie then wee hope may easilie take an end if you be not vtterly given vp to your owne waies in all thinges for if the ignorāt will not be ignorāt still they may by the grace of god see heere most evidently the ground cause of this strife amongst the disciples Zebedeus sonnes disired of our Saviour Christ that they might sitt one at his right hand and the other at his left in his kingdome not speaking of the world Our Saviour first reproves them sharply and tells them they knowe not what they asked And when he saw that this their disire of supirioritie wrought disdaine amongst them all Iesus called them vnto him and caught them to knowe That although the kings lords of the gētiles and they that were great amongst them had domination aucthoritie and bare rule over them in his kingdome it should not be so He came not to sett vp and establish such a kingdome wherein men should seeke to be greater one then another and to beare rule one over another and therefore taught his disciples another lesson telling them that who soever will seeke to be great or be cheifest amongst them in his kingdome shal be the servant of all that is the meanest of all for that pride or arrogancie in seeking to be chiefe beare rule in the kingdome of Christ makes such the least because god reiecteth will cast downe the prowd but he will exalt the humble Now as our Saviour Christ taught his disciples heere by an example from Kings Rulers and great men that it should not be so amongst them in his kingdome So also vpon the same occation of strife question who should be the greatest Mat. 18.1.4 Mark 9.34.36 Luk. 9.46.48 Our Saviour Christ takes a little child setteth it in the midest of them and teacheth them by the example of a child to be humble and lowsy and saith except they be converted and become as little childre they shall not ēter into the kingdome of heavē And who soever shall humble himself as a little child the same is the greatest in the kingdome of heaven From the first of these examples of Kings and Rulers great men because our Saviour Christ saith It shall not be so amongst you you shall not in my kingdome be like them that is Reigne and rule and be great one over another From this first example you conclude that Kings Rulers great men may not be of the kingdome of Christ That you may the better see the error of this your collection and conclusion wee will collect and conclude the like from the other example which our Saviour Christ brought of a little child He saith the Disciples of his kingdome must be like little children humble not seeking to be greater one then another therefore little children may be of the kingdome of Christ because our Saviour Christ saith they must be like them wee knowe you can easilie discerne the errror of this collection and conclusion and why can you not de●…ne the error of the other wee pray you as you love god and his truth be not so partiall in your selves wee wil yet endeavor to shewe you the equall like of these conclusions that you may of conscience denying the one deny the other also Our Saviour Christ saith The Kings and Rulers and great men of the Gentiles reigne and rule over them but it shal no be so amongst you the Disciples of my kingdome therefore say you Kings and Rulers and great men may not be of the kingdome of Christ In like manner may it be said our Saviour Christ speaking vpon the same occation little children are humble and seeke not one to be greater then another it shal be so amonge you the Disciples of my kingdome therefore may anie aswell say little children may be of the kingdome of Christ Seeing you are confident and that according to truth that this last is not a true collection and conclusion so also of conscience acknowled that the first which you make is not true for as in the last both you and wee do vnderstand that Christ speaking of his kingdome which is spirituall did teach his Disciples by the example of a little child that by reason of it yong yeres was in qualitie and condition humble so he would have them humble in spirit and our Saviour Christ doth not teach heere that little children are spiritually humble and therefore may be of this his kingdome for infants are but borne of the flesh but they must be borne againe of the spirit that enter into this kingdome of Christ Io. 3. therefore doth our Saviour Christ heere speake but of qualitie and condition of children which is to be humble not teaching hereby that they may be of this his kingdome Even so our Saviour Christ the in other example speaking of the power rule and auctoritie of kings Rulers and great men teacheth them that in his spirituall kingdome amongst his Disciples he will not have them as kinges Rulers and great men to reigne one over another or to be greater one then another in his kingdome Not teaching hereby that kings Rulers and great men may not be of the kingdome of Christ but that his Disciples may not as kinge Rulers and great men reigne one over another in his kingdome In all this our Saviour Christ speakes of his kingdome which is spirituall and speakes against spirituall power and auctoritie and will not therein that his Disciples should seeke to be greater one then another not excepting against nor Disaproveing the power and autoritie of earthly kinges and Princes which is his owne holy ordinance but that they may be of Christ retayning their power and auctoritie and administring in their office and ought to have all due honor and obedience But if they or anie shall seeke to have spiritual power rule and auctority in this kingdome and therein make them selves greater then the rest of the Disciples of Christ that is it which our Saviour heere doth altogether speake against and disaprove and ●re vpon and in this respect teacheth his Disciples to be humble as little children and not seeke in spiritual power and auctoritie to be greater one then another for if they do he that will strive to be greatest shal be least But how is this rule of Christ wherein he so carefully and so often instructed his Disciples troden vnder foote and vtterly abolished of them that professe to be his Disciples Not to speake of the Pope and all his confederates who in the hight of all iniquiti●●th exalted himself VVhat might wee say to lord Bishops who so directly oppose Christ●ans in How shall they be

able to stand before 〈…〉 their spirituall gracious lordshipps and dignities so called and so directly against his word and will Oh that these thinges were not hid frō their eies And they that professe a Prebitarie who though they beare not such high names and titles as the rest et by their ruleing power auctoritie which by all meanes they seeke to enlarge if they take not ●eed their sinne against this rule of Christ wil be found little lesse then anie And if wee speake sparingly of you that professe an Eldership thinke not you nor lett it be thought of anie that wee do it either because wee are partiall or because your deserts are not fullie evill enough for the lord knowes wee knowe in part and would to god you knewe your selves that your iniquitie is great herein in your seeking and holding superioritie over the congregations whereof you are and that partly by auctoritie partly by humblenes of mynd seekeing to beare rule over the people of god If by this our loveing advertisement anie of all you of whome wee have spoken be provoked to evill you shall therein greatly increase your owne judgments for the lord knowes wee speake it not to provoke you to evill but to provoke you to repentance before the great evill day come wherein as for all sinne so perticulerly especially for this sinne the lord will have ast●ct accompt if there be not repentance wee say especially for this sinne because this sinne of seeking superioritie rule auctoritie hath doth vtterly destroy all sincere and holy profession of the gospell keeping in captivitie bondage the consciences of men overthrowing the strongest that resist and treading the weake vnder foote stopping vp the way of life and men hereby takeing vpon them to have in their b●ds onely the keyes of the kingdome of heaven To retaine perticulerly vnto you to whome wee first intended to speake take you heed least whilst you set your selves by your opinion against Magistrats being of the kingdome of Christ you have in the meane time set vp a power and aucthoritie of your owne and so your second error be as evill as your first To put an end to this your first ground If this example which our Saviour Christ bring of Kinges Rulers and great men because he saith it shall not be so amongst you that is you shall not be like them It from these words you will yet hold that Magistrats may not be of the kingdome of heaven and of the Church Then you must also hold except you will shewe your selves void of all vnderstanding that our Saviour Christ in the same cause and vpon the same occasion bringing an example of a little child and saieing it shall be so among you you shal be like this little child you most then hold that little children may be of the kingdome of Christ and of the Church ffor if where Christ saith Be not like debarr out them that are brought for the example then where he saith Be like must needs admitt in them that art brought for the example So then they that from this ground will admitt infants in let them see if they have anie sight that they debarr Magistrats out And you that debarr Magistrats out by this ground must admitt infants in ffor they are examples of direct cōtraritie produced for one the same thinge Therefore they that debarr out both and they that admitt both make thinges that are direct contrary to be a like which is the most vniust and false vnderstanding that can be in men Let vs therefore the rather prevaile with you to looke to your waies herein and reconcile your selves to the word of truth And marke well the words of our Saviour Christ concerning this point Mat. 18.4 who soever shall humble himself as this little child the same is greatest in the kingdome of heaven and vers 3. they that are converted and become as little children shall enter into the kingdome of heaven heere is no exception of persons but Kings and Princes and all great men if they be converted and become as little children and humble them selves they may enter in and be greatest in the kingdome of heaven not by their princely power but by their humilitie which wee vnfainedly wish that all Kings Princes and Rulers would see that not their greatnes power nor aucthoritie doth anie thinge at all advance them to or in the kingdome of heaven but it is their convertion and humilitie But your opinion leads you to this that they cannot be converted except first they cast away their Magistracie This is of truth your ground a most woefull ground if you could see the footestepps of it for if it be so that they cannot be converted except they cast away their Magistracie then is their Magistracie sinne and if their magistracie be sinne then is all their administration wherein they administer by power and vertue thereof sinne who shal be able to contradict this which way shall all the device of men Angells be able to avoid it but that if Magistrats cannot be converted to God that is Repent and beleeve except they cast away their Magistracie then is their magistracie sinne for their is nothinge but sinne that hinders faith and repentance Do you that hold this fearefull opinion yet see into what straytes you are brought that you have no way to turne yourselves if there be anie grace or love of God in you humble your selves vnto the dust before the lord and his people and proclame your repentance which that you may yet further be provoked vnto see the hight of your sinne so farr as wee in our great weakenes are by the mercie of god able to shew you wherein by reason of our so great weaknes wee must needs exceedingly faile and come short but yet to the vttermost that by the grace of god wee shal be able wee will endeavour to be faithfull to god and you heerein wee demaund cannot Magistrats Repent beleeve so be received or enter into the kingdome of heaven except they cast away their Magistratie you professe hold they cannot why then is their Magistracie sinne all that they do by the power thereof is sinne If this be so then hath the most holy righteous mercifull iust god the god of all power geven power from himself appointed an ordināce of Magistracie by vertue of which power given from god Magistrats do administer and are comaunded of god to judg righteous judgment To punish the wicked in justice to reward or praise the wel doers in mercie and all this say you is sinne And all this doth god give them power aucthoritie and comaundement to do and in all this they are his ministers doeing his will yet not with standing all this is sinne for if by reason of their Magistracie retayning it they cannot be converted that is Repent beleeve then is their Magistracie sinne and then all that

the lord our 〈…〉 you onely 〈◊〉 you also taught of 〈…〉 humbled and humble your selve 〈…〉 people 〈…〉 If this will not 〈…〉 word 〈…〉 be called 〈…〉 Prophet 〈…〉 Compact together 〈…〉 the Tithes of the 〈…〉 to praise the name of the 〈…〉 you this 〈…〉 I● you be the 〈…〉 but the Tithes must come to 〈…〉 the grace of God 〈…〉 you cannot 〈…〉 but you will 〈…〉 shal be the people And 〈…〉 Mount Syon which cannot be removed and shal you remaine for ever If you can promisse this of your selves you go beyond all the excellent Churches that are spokē of in the new testament whereof there remaines no mention at this day to be seene but onely that the scriptures testify that such Churches there were but not one of them hath remained vnto this day Therefore none of them were Mount Syon And will you lift vp your horne on high and be more then they all this is the foolishnes of folly beare with our rudenes The lord knoweth wee seeke his glory and your good herein although our infirmities may too much appeare It is your turning from these your evills that wee disire for Godes glorie and the salvation of your soules and therefore will wee through Gods grace endeavour yet further to shewe you your error in this point The Prophet in the 48. Psal 2.3 Seaketh on this wise Mount Syon Northward is faire in scituation it is the joy of the whole earth the Citie of the great king In the Palaces thereof God is knowne for a refuge and vers 8. God will establish it for ever Selah To add vnto this the glorious discription so at large sett downe by Iohn Reuel 21.10 VVhere he saw that great Citie that holy Ierusalem descending out of heaven from God whose wall had twelve foundations ād in them the names of the twelve Appostles of the lambe vers 14. wch Citie hath no need of the Sunne neither of the Moone to shinne in it for the glorie of God doth light it and the lambe is the light of it vers 23. And the people that are lived shall walke in the light of it vers 24. And the Nation the kingdome that will not serve thee shall perish and these nations shal be vtterly distroyed Isa 60.12 See your selves now how unlike you are this Citie are you the joy of the whole earth sorrowe is the ioy that wee the poore winesses of Christ have in you for our partes as you shall further heare do the people that are saved walke in the light of you and shall the nation and kingdome that will not serve you perish God forbid be content and glade to have this Citie your joy and to be Citizens of this Citie and to walke in the light of it and to serve it or els you shall perish and be destroyed But this Citie cannot perish nor be destroyed but you may be and therefore you are not this Ierusalem and the world knowes that you are not the earthly Ierusalem wincke not with your eies but see and st●pp not your eares but heare how the word of God doth convince you in this your error And now wee beseech the vpright harted amongst you to be willing to heare what Thappostle Paule doth shewe Ierusalem to be and followe not your owne inventions herein Th'appostle to the Gal. 4 22-26 sheweth that Abraham had two sonnes and two wives one sonne by a servant and one by a free woman he wch was borne of the servant was borne after the flesh and he that was of the freewoman was borne by promisse By the which thinges another thinge is ment saith Th'appostle for these mothers are the two testamentes The one which is Hagar or Syna is a mountaine in Arabia and it aunswereth to Ierusalem which now is and she is in bondage with hir children But Ierusalem which is above is free which is the mother of us all Thus doth Th'appostle so plainely as is possible for the vnderstanding of all teach that by Hagar the bond woman is mente the old Ierusalem which is the old Testament with all the carnal ordinances there of And by Sarah the free woman is ment the new Ierusa the new Testament with all the spirituall ordinances thereof And this spirituall mother which is Sarah the free woman the new Ierusalem the new Testament is mother of all that are borne after the spirit and they are hir childrē as Th'appostle saith of himsel● others vers 31 Now will you be this Ierusalem the mother of all the faith full will it not suffice you to be children but you must be the mother of all Do but see how herein you agree with that Antichrist of Rome that wil be the mother of all Churches How farr contrary is this to all the rest of your profession who professe such humblenes of mynd in all thinges and yet hereyn to seeke thus highly to advice yours selves above the poore servants of God that through his grace and mercie by the power of his word and spirit are borne children of the free woman and though weak childrē yet borne as free as you or anie what great evill is this in soo maine of you as would to seeke to bring vs in bondage vnto you when you cannot by aine warrant of Gods word have anie more freedome in anie holy thinge or to anie holy thinge then wee if wee be all the Children of one mother for then are wee brethren Synne not thus against God and wronge not vs by seeking to tread vs vnder your feet which you do in advanceing your selves over vs to bring vs in subiection who are borne as free as you This being by the word of God made cleare that neither you nor anie Church congregation or people are Ierusalem it will easily follow that nether you nor anie Church congregation or people are the kingdome of heaven for the heavenly Ierusalem and the kingdome of heaven are all one as all that have anie vnderstanding agree and knowe Therefore it shall not be needfull to vse 〈◊〉 w●rds mo in this cause lett vs inshort therefore shewe what the scriptures speaketh of the kingdome of heaven Our Saviour Christ Luc. 4.34 Saith thus Surely I must also preach the kingdome of God to other Cities for therefore am I sent This kingdome cannot in anie vnderstandinge be ment of anie people for it must be preached to a people and this agrees with that before spoken of Ierusalem which is that it is the new Testament And thus speaketh our Saviour Christ Ioh. 3.5 except a man be borne of water and of the spirit he cannot 〈◊〉 into the kingdome of God whereby it is so plaine as anie thinge can be that no people are the kingdome of God but that people ought to enter into the kingdome of God and when they are entred then are of the kingdome of God and children of the kingdome Mat. 13.38 And therefore wee pray the Godly reader to consider that there is

these wordes might cōvince you all of your error in this point and they shall condemne you all if you repent not of your reaching and stiftly mainteyning that these Ministers of god retayning this their Office from god may not be members of the Church of Christ Hearken to their Office or ministery yet againe It is to punish evill doers and to reward or praise them that do well in which holy administration they are like vnto god and in applieing them selves faithfullie therein they do the worke that is proper to god for to execute justice vpon the wicked and shewe mercie vnto them that do well is the divine propertie and worke of god and so farr as the lord hath comitted auctoritie to Magistrats to administer therein they do the proper worke of god and therefore doth the holy ghost by the Prophett David speaking of Magistrats say Psal 32.6 I have said yee are gods speaking in respect of the great honor that is due vnto them by their holie Office where vnto he hath appointed them The some scope of that which is heare sett downe in this point is to shewe vnto you that the Appostle doth he●e teach that the Office ministery of Magistrats is an holy Office appointed of god and that the lord requires of Magistrats a diligent willing faithfull obedience which is pleasing vnto the lord the which obedience they preforming vprightly though weakely and fayling in manie thinges as Th-appostle confesseth he all the children of god did Iam. 3.2 yet beleeving the gospell of Iesus Christ and repenting of their sinnes how can it be denyed them to be admitted members of the bodie of Christ Is this a good exception because they are Magistrats why then you except against them because they are the holy ministers of god and do his will in faithfull obedience VVhat a doctrine of devills is this that anie should be denyed to be members of the body of Christ for executing an holie Office appointed of god For further proofe that it is an holy ordinance or office pleasing vnto god it is shewed in that wee are comanded to obey of conscience that is onely in that which is holy good for god forbidd that his children should be tyed of conscience to obey in anie thinge that is vnholy not good Th-appostle shewes heere that the holy ghost intends no such thinge when he saith vers 3. Magistrats are not to be feared for good works and 1. Pet 2.17 Feare god honor the kinge therefore if Magistrats shall comaund anie thinge against god or Godlines the people of god are not bound to obey for this cause Th-appostles when they were comaunded of the Rulers Elders of Israell that in no wise they should speake or teach in the name of Iesus answered whether it be right in the sight of God to obey you rather then god judg yee All this doth still give further proofe that Magistracie is a holy ministery or Office appointed of god onely for good and therefore none bearing that Office or ministery is for that cause to be debarred frō being mēbers of the body of Christ which is his church except men for executing an office comaunded of Christ should be debarred from Christ which is more then madnes for anie that professe Christ to affirme Furthermore hath god by reason of that high power auctoritie which he hath given to Magistrats comaunded such feare such obediēce so great honor to be given vnto them of all men and shall they whome god hath so greatly honored with such auctoritie dignitie power for bearing this honor which god hath putt vpon thē shall they for this be accounted vnworthy to be mēbers of Christes church This is to bring the greatest dishonor that possiblie cā be before god his people vpō that ordinance the ministers thereof vpon which and vpō whome the lord hath putt most honor on for it is a most miserable wretched dishonorable ordināce office or calling that debarrs mē frō being mēbers of Christes body And let all knowe that have anie vnderstāding in the misterie of godlines that if Magistrats ought not to be mēbers of Christs church they cannot be childrē of the kingdome of Christ and if they be not children of the kingdome they cannot be heires of the promisse for those that are worthy to be heires of saluation must needs first be children of the kingdome being begotten by the ●mortall seed of the word and borne a new 1. Pet. 1.23 all such are worthy to be members of Christs Church Therefore if you vnderstand your selves se this to be the end of your opinion That if you denying Magistrates and hold them vnworthy to be members of Christes Church you much more deny them to be worthy of saluatiō for if by reason of their Office they be vnworthie to be of the comuniō of the saintes vpon earth they must nedes thereby much more be made vnworthy to be of the comunion of the Saintes in heavē And thus do you by this your opinion hold and mainteyne that god hath appointed an ordinance and they that are his ministers therein by his owne appointement are by that their Office and ministery debarred of saluation Your sinne herein is no lesse then blasphemy against god in that you charge the most holy to have appointed an ordinance the executing whereof debarrs men from saluation wee hope you do it ignorantly as also your leaders Let not the antiquitie of this your error make it precious vnto you but rather vile and sinne not by tradition after the doctrines of men but be brought to try your waies by the word of god and set his spirit be your teacher and leader into all truth be not led by men for all men are gone out of the way and are full of ignorance error And to make it appeare how you are misledd in this be witched opinion VVe wil come to some of your cheife holdes herein whereof this is one Mat. 20.25.26 Luk. 22.24.25.26 M●k 10.5 45. There arose a strife among Christes disciples which should be the greatest And he said vnto them The kinges of the gentiles reigne over them and they that beare rule over them are called gracious lords but ye shall not be so but let the greatest be as the least and the cheif●st as him that serveth From hence you gather that kings Magistrates that beare rule in the world may not be of the Church To come by the gr●tions direction of the spirit of god vnto a due vnderstanding of this scripture wee must first seeke to knowe wherein the disciples of Christ did seeke to be greater one then another and if they did strive for worldly preferment then may your ground prove partly true but if they did not strive for preferment in the world or worldly preferment then is there no cullor that your collected ground should be true for our saviour Christ his speach is to