Selected quad for the lemma: kingdom_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	earth_n	heaven_n	time_n	3,575	5	3.5394	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A49441	A treatise of the nature of a minister in all its offices to which is annexed an answer to Doctor Forbes concerning the necessity of bishops to ordain, which is an answer to a question, proposed in these late unhappy times, to the author, What is a minister?	Lucy, William, 1594-1677.	1670 (1670)	Wing L3455; ESTC R11702	218,889	312

were sent from God for they taking upon them a new Office and pretending that they received it of God executing it for him it was necessary that they should bring with them some evidence that they had it from him and this evidence or sign of it was this power of Miracles which accompanyed them Thus St. Mark hath described the Office and because men should not be mistaken in these Officers St. Mark and St. Luke have set down the particular Names and Characters of many of them upon which I insist not as not material to my work But then it must be marked farther that St. Luke sets down the Name of the Office as well as the Officers and saith the Name was imposed by Christ which he called Apostles which Name is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is mitto to send and an Apostle is missus one sent thus the general nature of the word signifies and so the word is used John 13. 16. Neither is he that is sent greater than he that sent him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that is sent but in this place it is perpetually put for the Name of this Office and to the same sense is that word Angel which with Apostle Amen and divers other words all languages observe and derive from the Original Angel is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is Nuntius a Messenger to relate some Affairs to others now the Apostles received this Name as men sent about the most excellent Errand that ever was the Messengers the men sent In a word we see there were a certain Number of men chosen they are set down what they are what their Names were and the Number of the Committee and we see the names of their Office as likewise what their Authority hitherto was that is to preach No doubt but Beza's word which he interposeth to preach the Gospel is a good glosse though I think it not the right Text. But although they have Election into an Office provided for them and a power and Authority to execute this Office when they are sent yet they must not go before t●ey are sent we will consider therefore their Mission in the next place SECT II. How and to whom the Apostles were sent AND for that we must come to St. Matthew 10. 1. and to St. Luke 9. 1. there we may observe in either place that as before they had the power given them so in these places they were Commanded to execute this power In St. Mark it is said that he ordained Twelve that they might be with him that he might send them forth to preach ready they were for the bunesse they lacked nothing but Mission and that they had in the former places In St. Matthew 10. 5. we may observe these Twelve sent forth we shall see there the place where they were to execute the Commissions described First negatively verse the 5. Go not into the way of the Gentiles and into any City of the Samaritans enter ye not then positively but rather go ye to the lost Sheep of the house of Israel vers 6. Not that our Saviour would forbid Salvation to any Soul in the World for others besides Jews were Converted but accidentally the Office of the Apostles in our Saviours time was while he lived restrained to them And therefore we may observe that St. Peter himself in the 10th of the Acts until he was admonished by a Vision of his Errors was of Opinion that it was not lawfull for a Jew to have any Communication or keep Company with a Gentile as he expresseth it to Cornelius vers 28. So then you see their Commission restrained in place and Secondly you may observe their Commission explained what they were to preach SECT III. What they were to preach BEfore they had Commission to preach now a Command what to preach St. Luke the 9th ver 2. to preach the kingdom of God St. Matth. 10. 7. The Kingdom of heaven is at hand the kingdom of God and the kingdom of heaven are the same called from God as the King as we may say Caesars Kingdom or Empire called from Heaven as the place the Empire of Rome the Kingdom of Jerusalem Now this Kingdom is from the Eminency of it called the Kingdom of Heaven because there is as it were the Court where Gods Glory is most manifestly apparent that is called his Kingdom as Rome but though his Court be there his Kingdom is on Earth though Heaven be the Court yet Earth is the Country of this Kingdom though Heaven be his Throne yet Earth is his Foot-stool So then by his Kingdom or the Kingdom of Heaven is at hand is meant that Christs Kingdom was comming near That now the time was Comming in which he should conquer the Devil and lead Captivity captive now the time was Comming in which he should Settle his Dominions in the World And this was much the same with the Subject of St. John Baptist his Sermons Mat. 3. 2. Repent ye for the Kingdom of God is at hand nor indeed could other Doctrine be preached for Christ had not yet Conquered the Devil nor setled his Government and therefore as their Commission was setled and restrained to a place so it was in the Doctrine much unlike what it afterwards came to Thus you see that the Apostles had now at the last a Commission to preach you see their Diocesse to the Lost Sheep of the house of Israel you see likewise what they were to preach The next thing to be Considered will be what other Officers our Saviour Instituted and what Enlargement he gave to this Commission whether any or no. SECT IV. What other Commission our Saviour gave to other men TO understand this let us consider Luke 10. 1. where we shall find that our Saviour called and sent Seventy or Seventy and two other Disciples besides these Twelve before named the diverse Lection of the Number is not material to any thing in hand but we may observe first that there was the same businesse in which they were employed as the very Apostles were out of the 9th verse where they were commanded to preach the same Doctrine The Kingdom of God is come nigh unto you That they had the same Assistance for their preaching the power of Miracles That they had the same way of Congratulating Cities or houses whither they came That there was the same Curse upon them that received them not that they were so to demean themselves both to the receivers and them who did not receive them But herein we see some difference the Apostles were first ordained and then sent these ordained and sent together Secondly the Apostles were taken into a Near attendance about Christ and from that had a more Intimate Acquaintance with both his Life and Doctrine and from thence although these were sent equally with them in all respects yet they only had the Name of Apostles given them by a prerogative Eminence which throughout

signification and mystery of Baptism which it imparts to every baptized Man is not nor could be before his Death for as St. Paul speak● Rom. 6. 3. Know you not that as many of us as were baptized into Jesus Christ were baptized into his Death baptized into I●sus Christ that is by Baptism Incorporated into his mystical body or as he speaks planted verse 5. were baptized into his Death by the same phrase incorporated into his Death dead with him and this enforceth the 4th verse therefore we are buried with him by baptism into Death If we be incorporated into him by Baptism if incorporate into his Death by Baptism then we must be buried with him and then we must be raised with him Now this mystery could not effected untill our Saviours Death and Resurrection For although I doubt not that the Death of Christ was powerfull to the saving of believers which believed in his Death to come before it came yet it was a diverse way of Faith which looked upon Christ to Come and Christ already Come And again as the Faith was diverse so the Means to get this Faith and the Covenants by which Christ was impar●ed were diverse Now this Baptism looks upon Christ dead it could not therefore in this Notion be applyed to them before his Death and after his Death too And to Confirm this we may observe that the very Apostles themselves were slow in the belief of this Fundamental Truth the Death and Resurrection of Christ untill after it was done as you may observe Luke 24. 25. where our Savour chides their slownesse of belief in these Articles Now if they had not a Strong ●aith in these Articles themselves it is not reasonable to believe that they preached them to others and then not baptized others into it These reasons are not observed by Bellarmine or Gamacheus or Estius or any others I meet with who handle this Gamacheus in general affirmeth something to this last Argument that Christs Death was powerfull to the salvation of Souls even before it was which I grant but not by that means which takes his Death for a Pattern or a Stock in which it must be grafted for the Graft supposeth the Stock and the thing drawn the pattern to such means as are Types or Figures of Christ to Come not Impressions or Signs of Christ already Come Again he answers that it were enough without his Death if he institute such a power but it must be proved then that he did institute such a power for it is most certain that whatsoever Covenant God makes that he will perform and since God hath pleased to make such Expressions of this Baptism as have their foundation upon his Death it is not probable nor can we be easily induced to think that he should do it without his Death Another Answer he hath which bears some shew of prosecution of the first Argument that although Baptism was not Compleat omni ex parte in all Circumstances in respect of its remote Effect which is to open the Gate of Heaven untill the resurrection of Christ yet it was essentially perfect to the production of Original Grace which is its nearest and formal Effect I reply Neither could it do this For since Circumcision was yet on foot which had that Effect proper to it these two had not both the same Operation at the same time and again since the Introduction of Original or any Grace must be by the Death and Merit of Christ men must receive this blessing by that and that communicated by Baptism for although these mercies were given by other Covenants before his Death which related to his Death to come yet not by those which referred to his Death passed as this Complanting by Baptism did Gamach in 3. qu●st 66. cap. 4. SECT IX Another Objection answered BUT what I find not Objected by them troubled me more than their Arguments untill I studyed the reason of it which was What meant all our Saviours Covenants and Promises concerning Baptism before his Death which are understood by all Consent to be applicable to our Baptism which we use if then this Sacrament was not ordained to be exhibited And to this we shall find this Answer I think most reasonable That our Saviour did settle Laws and Rules and Covenants for Baptism in his life which had not their Life and Operation till his Death when he setled the frame and manner of it So you may find the Doctrine and Law and Covenant concerning eating his body and blood delivered in the 6th of St. Johns Gospel ver 26 48 c. which yet had not its truth and force untill the Institution of the Communion and Commission to Celebrate So likewise for the power of the Keyes Matth. 18. 27. Tell the Church which could not be in force till Churches were setled and so must needs these places be understood I will examine one John 3. 5. Except a man be born of Water and the Spirit he cannot enter into the Kingdom of God this cannot be understood at that Instant according to that Generality a man any man in general which must be taken inde●initely as the Context doth mightily evince because in the 3d. verse preceding it is said except a man be born again which hath an indefinite truth so likewise in the following 6th verse That which is born of Flesh is Flesh that which is born of the Spirit is Spirit this involves all that are in the World Flesh and blood cannot inherit the kingdom of God therefore that which is not born again and so not of Water and the Spirit Now this cannot have this Extent at this time for as I said before Circumcision was not yet abolished for it was impossible that this Law could at this time be divulged and communicated to men and therefore it was impossible that a Law made in a Corner without publication of it could exact an obedience and therefore it could not be but like other Laws it was then made Christ taught Nicodemus the Doctrine which afterwards should have its force and vigor when the time came that it should be divulged and taught Well then out of this that hath been said it may appear that although there might be an Institution of this Sacramental Baptism wh●ch we now use by the Mercy of God for our Admittance into the Church for our Incorporation into his body although this might be instituted and many Laws concerning it made in his life yet those Lawes were not of force till after his death and the promulgation of them then We will in the next place Consider the Communion and examine what Minister was appointed for that in the Gospel for we find none for Baptism yet in Christs life CHAP. IV. What Minister was appointed for the Communion THis Communion was Instituted by our Saviour a little before his Death in those famous places of three of the Evangelists for only three mention it Mat. 26. 26. Mark 14. 22.

and yet in the best of them there are mighty difficulties to make them certain but yet they may know that they might have Bishops in that time and Presbiters ordained by them although the Register's not apparent for it is evident out of such stories as we have that King Lucius the first Christian King we read of in our Nation when he setled Christianity here he was to extirpate the former Pagan Religion used by the Druids in these Countreys Now they had here three Arch-flamins besides divers other Flamins inferior according to their Method so he setled Christianity he made three Arch-bishops Yorke London Caerlyon this last governed Wales and divers adj●cent Countreys London the Mediterranean part of this Island of Brittaine but York had the Northern part of England and Scotland for his government and this lasted untill Anno 1470 or thereabouts at which time there was erected one Arch-bishop at St. Andrews so that there was a place to which in case of necessity men might repair for Orders when they would as we know by our late sad experience in these last sad times and no doubt but many did where they knew were Bishops as since the first plantation of Christianity there was in Wales But to come nearer to this Crathling King of Scots in Dioclesians time which was in this Interim he mentions entertained all Christians who fled out of these parts of Brittaine and g●ve them the Isle of Man to plant in and setled Amphibolus their Bishop there and built a Church and endowed it nobly who governed all the adjacent Isles and had a succession of Bishops after him so that they could never lack Bishops either to give orders to Priests or to order any thing that were amisse Beside this in this time I read of Ninias who was Bishop of Candida Casa and of Regulas amongst the Picts and I think it would be hard if not impossible for John Major or any of his followers to shew me so many Presbiters men of Note as I have shewed Bishops It is true for a while after Maximus had extirpated the Scots upon the cruel mercyless malicious and indeed foolish instig●tion of the Picts against the disposition and manners of a Roman Conquerour there was about forty years in which there was not seen in that territory so much as a Scotchman or Woman but all forced to ●ly their Countrey and therefore Hollandsilde might well say that their Bishops and Priests were forced to fly away but that is a signe there they had Bishops then yet as soon as Fergusus that gallant person came with his conquering Army thither no doubt he brought all such persons with him as were ●it for the plantation fo the Church as well as his Kingdome and therefore I may affirm that there were Bishops within this time prefixed by Major before the extirpation of the Scots in the time and after by the Bishop of Man and his successors As likewise those which that gallant heroique King Fergusius did bring with him and certainly throughout the world where were Presbiters there were Bishops either in particular Diocesses or hard by from whom men might receive orders or somewhere in Christendom where they might hunt them out if there were any number of Christians which might provoke that industry if particular persons as heretofore have been and may be cast away or cast in a Pagan or impeopled Land they may be without a Presbiter although that may be more easily purchased yet they may be without him or having one he may die and they still continue in a Christian condition Man or Men and all the defects of these Officers may be supplied with soliloquies and a holy conversation with godly Prayers but the same though a greater misfortune is theirs who cannot have so much as a Priest with them who may be sufficient for a ●ew Christians but if many the other is necess●ry both to ordain their Priests and to govern Priests and them likewise so that in answer to John Major Hector Boethius Bacanan and all others of that Crew I answer there was never any time I mean any considerable time in which the Scots lacked Bishops after there was a considerable conversion of them to Christ. But they had Bishops to repair to at York or at Man Candida Casa or other where and then because Major saith that they were governed by Priests only and not Bishops I think it will be a mighty hard thing for him to shew any judicial Act of Government performed by Presbiters unless they were commissioned by some Bishop and therefore all he said is only said and cannot be proved I have done with this CHAP. VI. Another Argument drawn from the Church of Rome answered HIs next Argument begins page 165 where he says Ecclesiae etiam Romanae sede vacante Presbiteri per undecem menses quindecem dies post caedem secundi Romani pontificis immanissima persecutione comitia pontificalia Romae prohibente Anno Domini 259. I will yeeld all this and perhaps that Sea may be vacant a longer space at another time or any other Sea but what then the Colledge of Presbiters may govern but what can he shew from Onuphrius or Platina Binius or any other who write those stories that they gave orders which they set down constantly at the end of every Popes life what orders they gave or can they shew that they did confirm which are proper to Episcopal duties or only order the pontifical affairs which they might do but not as Bishops they never say they did his next Reason followes CHAP. VII His Argument answered drawn from Deacons DE Iure divino est ut in Ecclesiis Diaconi sint Clerici Canonici per manuum impositionem ordinati per totam vitam adstricti here he ciphers two places of Scripture Acts 6. Tim. 1. 3. Now consider that he saith that these are Jure divino then I have shewed Bishops to be by Apostolical constitution I could trouble this speech but I let it alone only this must be questioned what he meanes by this ut in Ecclesiis Diaconi sint Clerici there is no question but every Church throughout the world acknowledgeth that Deacons are an inferior sort of Clergy which is all that these words imports but I think his meaning is ut sint in Ecclesiis Diaconi Clerici that there should be in every Church such inferior Clergy as Deacons and this the following words with the force of his Argument will make good and then I can reply to him that there is no such divine Law that there should be Deacons in every Parochial Church that he speakes of in the Acts was an occasional office set up for that purpose and that cannot be a Law no not a president but upon the like occasion That in Tim. hath no one word of the ceremonies of ordaining in particular Churches but onely what manner of persons they should be who are to be ordained this is