Selected quad for the lemma: kingdom_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	glory_n	know_v	lord_n	2,445	5	3.6014	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A63017	The re-assertion of grace, or, Vindiciæ evangelii a vindication of the Gospell-truths, from the unjust censure and undue aspersions of Antinomians : in a modest reply to Mr. Anth. Burgesses Vindiciæ legis, Mr. Rutherfords Triall and tryumph of faith, from which also Mr. Geerie and M. Bedford may receive a satisfactory answer / by Robert Towne.	Towne, Robert, 1592 or 3-1663.; Bushell, Seth, 1621-1684.; Towne, Robert, 1592 or 3-1663. Monomachia, or, A single reply to Mr. Rutherford's book ...	1654 (1654)	Wing T1980; ESTC R23436	205,592	262

whose be the errours and mistakes Be thou wise and impartial and if any can in love clear them to be mine he may call for my retractation and have it The Lord keep us in that faith and love which is in Christ Jesus Farewel MONOMACHIA or A single Reply to Mr. Rutherfords book called Christs dying and drawing of Sinners vindicating and clearing onely such positions and passages in the book intituled The Assertion of Grace as are by him palpably mistaken and perverted and so miscalled Antinomian THe first Exception that I find is against this passage in Assert pag. 37. Holy walking and good works can no more be meanes or the way to the kingdom as Mr. Towne and other Antinomians say then motion within the City can be a way to the City in regard the man is in the City before he walk in it Reply If all must be Antinomians who so have held and said in our sense then you will condemn with us all the Orthodox But 2. If you can put a good construction upon their words why will not charity do the like for us will you be partial 3. Where is your confutation or conviction of errour 4. The kingdom of grace and glory is but one in nature and kind as all do assert the difference is in regard of degrees And the entrance into it is by regeneration Joh. 3.5 which is before all works therefore we do rightly teach that a man must first be in the New-Jerusalem the City of God before he can walk in it 5. If you will take the kingdom strictly for the future state of glory and felicity which you know your Antinomians do not in this their position yet even then it is the free gift of God without condition of our works as Rom. 6.23 The free gift of God is eternal life through Jesus Christ our Lord. Neque enim obedientia nostra ant causa est aut conditio propter quam accepti coram Dco As the mean through which it can be received is Christ so faith is the instrument by which as a gift is received and taken by the hand from the giver Lastly There is one in your bosome will tell you that we are not against good works which God hath ordained that we should walk in amongst men onely as you grant them to be improperly conditions of life so we according to the Scriptures and the Orthodox do affirm that opinion to be false and dangerous from which it's most hard to withdraw mens minds and thoughts it is so naturall unto them and in the best construction it doth obscure the free grace of God in Christ Jesus Importing that Christ saveth not without works or faith cannot receive Christ in the promise for both righteousness and life but he is held forth for salvation upon condition and after our good works so that faith also must be kept in suspence and Gods promise too untill the end of our holy walking Mr. Rutherf Neither do these places make justification and regeneration all one as Mr. T. with other Antinomians do for we are not regenerated by faith but that we may believe but we are justified by faith 2. Regeneration putteth in us a new birth the image of the second Adam justification formally is for the imputed righteousness of Christ which is in Christ not in us Reply 1. You may see there pag. 78. that it is brought in as the saying of Melancthon whose words upon Joh. 3. are these Christus justificationem dicit esse regenerationem c. Christ saith that justification is regeneration this is indeed to mortifie the flesh and to be renewed in Spirit True mortification is the sence or feeling of death whereby the flesh is confounded and judged vivification is in that death a sense of life peace joy of heart c. As also of Mr. Fox who saith thus Regeneration is not a being altered into a new bodily substance from what we were but a being turned by reconciliation into a new state of grace so as such who were before dead to God and damnable creatures and children of wrath are now accepted purged justified from the malediction of original and actual sin they who were separated from God are restored again into favour and grace I could adde others of as good judgement and experience as is any adversary Your reasons are invalid for 1. If regeneration be to faith and so be before it then it followeth that either we come not to Christ and become one with him by faith which elsewhere you affirme as do others or else regeneration doth precede our union which is against the noon-light of Scriptures We are in Christ before we become new creatures 2 Cor. 5.17 Joh. 15.1 2. 2. Then regeneration is not the begetting of man again to God as Jam 1.18 but a begetting of new qualities or a renewing of Gods Image in him who as yet is a sinner in the state of nature a Child of wrath c. And so the accident will be before and without its proper subject there being found the likeness of a Sonne without the Sonship it-self Or at least by your opinion one may be regenerated and so the Child of God who is not as yet justified nor in favour and acceptance with God This is clear if regeneration be to faith And then we are to believe that we may be justified reconciled c. 3. Then also either the word is not the seed of our new birth as 1 Pet. 1.23 or else the word is effectual to regenation without and before faith But the word profiteth not without faith Heb. 4.2 And faith is first required to make us Sonnes of God as Joh. 1.12 The power to become the Sonnes of God is given to them that receive Christ or believe in him so Gal. 3.26 Ye are all the Children of God by faith in Christ Jesus If by faith then not before it Our second thoughts may be more satisfactory Mr. Rutherf pag. 257. Mortification and new obedience as Mr. T. and others say is but faith in Christ and not abstinence from wordly lusts that war against the soul Reply 1. Abstinence from worldly lusts cannot be mortification formally and properly so called for it is to kill and crucifie lust Gal. 5.24 that is more then to abstain from it 2. Your accusation is false for I say not so see the place again Mr. Rutherf pag. 272 To repent to mortifie sin is not to condemn all our works as Mr. T. saith Assert pag. 15 16. righteousness and judgement and our best things in us and then by faith to flee to grace nor is it to distrust our own righteousness and to embrace Christ in the promise Because 1. this is faith and we are justified by faith not by repentance and mortification neither receive we Christ by repentance Reply Your wrong is manifold for I confound not faith and repentance but say that they are inseparable in the subject and yet to be

are made to Christ He saith not The promises be made to seeds as of many but to his seed as of one that is Christ Gal. 3.16 therefore the collection of the scattered promises is in Christ onely and by union with him we come to have in terest and right to them all and not by our works M. B. Though God be not a debtor to thee yet he is to himself to his own faithfulness Answ God is a debter to whom he made the promise which is not to himself but to Christ whom he hath ordained and given for a covenant to his people Isa 49.8 M. B. You add O Lord It was free for thee before thou hadst promised whether thou wouldst give me heaven or no but now the word is out of thy mouth Answ 1. If God were free and at liberty not to give you heaven untill he saw some of your good works to promise it unto Then 1. there is no firm decree in the minde of God or purpose to save you from eternity Or 2. It is not founded upon grace but works foreseen but now he hath written your name in the book of life and it is now become his will to give you the Kingdome for you have so pleased him with your holy duties that you have moved him to make you a promise of it This is your way I would beloath to wrong you neither is it a pleasure to me to let any see your nakedness but onely you have forced me to let you see how you publish your own errours or failings while you seek the shame of others Further was it not as free for God whether he would have made a promise to Adam for the recovery of life and felicity and whether it should be of meer grace or of works 2. The Papists now do disclaim proper merit and claim all as belonging to works ex vi promissionis 3. If you look for a promise of life to your works then is not Christ the Gospel Faith Doctrina Evangelii apud Paulum to spectat ut Chirographum deleat illam naturalem opinionem ac sententiam legis exanimo tollat inseribat aliam de Deo opinionem c. and free-grace denyed or excluded and the way is not with you Believe and thou shalt live or be saved as Act. 16.31 nor yet believe and then work I believed therefore I spake but be holy and do good first and upon that ground well laid make claim to the promise and build thy faith and hope of Salvation but Christ is become our righteousness our onely foundation and hope of glory 1. Cor. 3.11 Col. 1.27 Your divinity and way be to your self Alas Sir What other fruits can this teaching bring forth in your hearers but to confirm and maintain that legal and natural opinion men have of God and to make them despise true Faith Grace Christ and his Gospel M. B. God is faithful therefore saith David I will make mention of thy righteousness that is faithfulness onely and then marke what the Apostle saith of this speech This is a faithful saying and worthy of all acceptance c. Answ It is true God is faithful and so all that walk in in the steps of Abrahams faith do judge him to be Rom. 4.20 Heb. 11.11 but that covenant of sure mercies and peace is founded on the rock Christ and not on the sandy ground of works 2. To that of David Bernard understandeth it of imputed and passive righteousness which he saith also is ours by the gratious act of free donation when we were yet sinners as it is said Rom. 5.15 the gift of righteousness 3. That faithful saying of Paul 1 Tim. 1.13 is that Christ came to save sinners directly against you who teach that our good works have the promise then must we be good our selves first before we can do good and so not sinners and that salvation is not for sinners but the godly Lastly the faithful labour and suffer shame because they know and are assured aforehand by their faith in Christ entitling them unto it that they have in heaven an enduring substance that glory and kingdome laid up and reserved in Christ will more then countervail all their labour and loss for his names and truths sake 1 Cor. 15. ult Heb. 10.33 With a bleeding heart pitying you and the people under your Minister I write this M. B. Object Is then the Gospel a covenant of works I shall answer that afterward Answ Indeed you overthrow the Gospel and do strangely shuffle and confound grace and works how weak your answer is and ineffectual to free and clear you from these thoughts you are so sensible of will be seen in its place M. B. They are testimonies whereby our election is made sure 2 Pet. 1.10 Answ Calvin saith upon that place If it should be so that our vocation and election for the stability of them should be founded and relye on good works it would follow it did depend upon us against all Scripture which teacheth first that our Election is grounded upon the eternal purpose of God then that of Gods free pleasure and goodness our vocation is both begun and perfected If it be understood of certainty to others there is no absurditity in it but if we should refer that assurance unto conscience it so ought not saith he in my judgement as if the faithful thereby should before God acknowledge themselves to be elected and called but simply I take the meaning to be that by their holy life their calling may firmly appear and so they be discerned from Reprobates Now this is but to taste and know the inward and hidden goodness of the tree by the fruits and so to judge and determine of it but he that hath no surer and cleerer testimony within himself will still be uncertain and wavering for how can works certifie me of my estate further then I know see assuredly that they a rise come from true Faith then we must first know that we have Faith which hath a cleer evidence in it self Heb. 11.1 and yet is Faith more out of question when we feel it work by love Gal. 5.6 and 2 Cor. 5.14 The love of Christ constraining us feelingly and effectually to all good for his Names sake M. B. They are a condition without which we cannot be saved A. It was taught and received among the learned and Orthodox An●ea justificati reconsiliati salvi libere operamur before you were born that being first justified reconciled saved we then work and that freely which before we cannot Christ is no sooner our righteousness then he is our salvation also I muse what your Faith is or what treasure or pleasure at all it bringeth into your soul you may as well and truly say Our works are conditions of our righteousness or justification as of our salvation if salvation be by Grace works are excluded as Eph. 2.8 Rom. 11.6 and if grace be free it is without

of our happy condition but the state it self simply considered is alway one and the same neither subject to diminution or to be augmented as the Sun is as glorious in it self when it riseth as at mid-day though not so to our sight and senses M.B. The next question is Whether we may be now by Christ said to be more righteous then Adam for so an Antinomian in his Treatise of Justification quoteth places out of some Authors c. Answ 1. The Author of that Treatise both in that book and in his life appeared to be as much if not more for the law then any his accusers 2. You cannot deny but that the quoted places do speak fully home to what he affirmed and held their expressions have so puzzled you that your Answer is silly and frivolous For 1. You grant the truth of all but you must finde and appoint the ground they are to stand upon whenas they had a more clear and firme ground before but we will deal with you upon your own ground also The Orthodox express so much say you upon this ground Because the righteousness of Christ as it was his was of infinite value and consequence and so as we are in a Mediator we are in a better and surer condition then the Angels or Adam Answ 1. If it be of infinite price and consequence as it was his then it is so as it is imputed for it is not impaired or diminished a whit by imputation neither read you anywhere that God impute th but only some piece or part of it and also Christ ceaseth not still to be the Author and subject of it though imputed to us even as we are the Authors of sin and the subjects in whom sin is seated however it be imputed by him He is the Lord our righteousness Jer. 23.6 and Isa 45.24 Surely shall one say in the Lord have I righteousness In Christ are all the treasures of his Church and in him she is compleat Col. 2.3 10. By her union with him she hath communion in all his unsearchable riches Totus Christus quantus qualis est Luth. as hath the wife all by marriage with her husbusband uxor fulget mariti radiis she is beautiful by his beauty Whole Christ is the believers and not some portion of him or of his treasures Of him saith Paul are ye in Christ Jesus who of God is made unto us wisdom and righteousness and sanctification and redemption In that Christ is ours all his be ours even his purity holiness and perfections Againe this doth necessarily infer that imputed righteousness is more excellent then that of Adams or Angels in that theirs was finite they being creatures but Christs as imputed is infinite Because 1. As Mediatour he is God-man and therefore his person obedience and all things of him and from him be infinite by reason of his Godhead 2. What did fully satisfie the justice of God which is infinite that must needs be infinite but that obedience and righteousness which God imputeth was it that gave satisfaction to his infinite justice for the almost-infinite fins of a world of men therefore that imputed righteousness must needs be infinite As for your reasons you bring after they are so poor and weak that they may well shame the owner For say you It is only imputed to us for that righteousness which we ought to have it is not made ours in that latitude as it was in Christ but as we needed it Now God never required of us greater righteousness then Adam had and therefore it is a senseless thing to imagine that that should be made ours which we never needed nor were bound to have Answ 1. I hope I have made it plaine that it is ours in the same largeness it was in Christ 2. Whereas you see no necessity of it I affirme that a greater righteousness then Adam had is needful and requisite for the repairing and advancing of our condition and that upon these grounds 1. Suppose Adam after he had eaten of the fruit forbidden had yet either the righteousness implanted by creation preserved in him without violation or that God had restored it againe unto him presently upon his fall could this his righteousness have done any more then answer and satisfie the righteousness of the moral law for the time to come and then it could not make amends for the disobedience or fact against the positive law and so redeem him and his posterity from death hell and the devil therefore a greater was needful 2. There seemeth to me to be more poison in fin then that the goodness of any or all created righteousness should be able to equipoize or countervaile the evil of it for in the transgressing of the law there is also laesio majestatis sin reflects upon the law giver also contemning his authority rebelling against him c. and so in regard of God vilified in the breaking of his law the sin by this object becometh infinitely hainous and hateful though the fact and person be finite 3. Thus for to preserve and to have kept Adam in that life and felicity wherein he was first placed he had sufficient strength and righteousness but that could not recover and raise him up againe nor nothing that was less then infinite 4. What God required of us to keep us in favour and happiness was one thing and Adam had sufficiency to have given but now the question is what God requireth of Christ for the making up of the breach the appeasing of his wrath and the full satisfying of his minde and justice according to that Law of Mediatorship laid upon him the righteousness whereof he hath fulfilled per omnia The first Adam in all his perfections and abilities could never have done the will of God as it is contained and required herein Psalm 40.78 4. Lastly A better righteousness was needful now In that God intended to restore and raise his Elect unto a far more blessed state then an earthly Paradise even unto an havenly crown and kingdome where they shall shine like the Sun in the firmament and their bodies shall be not natural as was Adams but spiritual made like unto Christs glorious body 1 Cor. 15.44 Phil. 3.21 therefore hath the Lord laid the infinite satisfaction and righteousness of his Son for a foundation of so superexcellent and glorious a structure or edifice John 17.22 The glory which thon gavest me I have given them and vers 24. Father I will that they also whom thou hast given me be with me where I am that they behold my glory which thou hast given me You to finde out what righteousness is needful onely consult with the moral Law and imagine a condition attainable by Christ which you say is onely in respect of certainty of perseverance made happier then Adams You are peremptory and Dictator-like in your assertions and when you have put your self-liking sense upon the words of any Author never intended

hath no Sovereignty by right ascribed to him 2. That God maketh and imposeth his law with such a command to be obeyed in it doth argue his Sovereignty in his law and mans subjection to him in it as his Sovereign But. 3. In the Scripture-language and use I finde no difference between them Psal 103.19 It is said The Lord hath prepared his throne in heaven and his kingdome ruleth over all Is not this all one with Reigneth Psal 110.2 God saith to Christ Rule thou in the midst of thine enemies As did he not rule and reigne as Lord and King see Luke 19.14 We will not have this man reign over us and verse 27. Those mine enemies that would not have me reign over them bring hither and slay them before me which is meant of Christ whom the Father appointed to be ruler over all to that in ruling he reigneth and they be indifferently used still Ezek. 20 33. As I live saith the Lord surely with a mighty hand with a stretched-out arm and with fury poured out will I rule over you Here is the word Rule and yet dominion and sovereignty in ruling unto the utmost extent Also Rev. 2.27 19. 15. He shall rule them with a rod of iron doth God rule where he reigneth not It s a strange conceit and a bold assertion of you and Doctor T. let it vanish as the smoke The law hath a kingdom and so hath Grace another if we can discerne and distinguish the one from the other we need not to lessen the power of either Lastly And in what sense it is said the law doth not reign over a believer in the same and no other may it be said the law doth not rule him but this is not because either reigning or ruling power be taken from the law but that in a true and proper sense the Scripture affirmeth the believer not to be under the law but under Grace Rom. 6.14 He that knoweth not this mystery cannot stand fast in that liberty wherewith Christ hath made him free nor endure in temptation You onely and vainly repeat what you read but consute nothing there is reason why As you do not like so you cannot oppose the clear truth your spirits fail you yet add to that you bring in out of D. T. That a Christian by Christ is freed from the law and also freed to it to love it live and walk in it In regard of that righteousness and salvation he standeth in with God which is the object of his faith he is freed from it but in regard of his holy and unblamable conversation and life here below Christ by his Spirit doth set free and enlarge the heart actively to run the way of Gods commandments so that yet in walking according to this rule he is not ruled by the law but by the Spirit within proceeding from Christ unto whom he stands in subjection as unto his Soveraign Lord and King I hope you will now be satisfied and the world too at least so far as to account of us no more for Antinomians If any thing yet be darke we must consider the Gospel is a great mystery You might well have kept in those reviling and hateful words or have been better advised ere you had shot so reproachful speeches though they be Arrowes taken from the quivers of other men yet is it that you might vent some spite by them and when they return you will finde the point of them towards your self Then you give Antidotes where there is no danger of infection If any need them he may use them in stead of better M. B. He sets up free grace and Christ not who names it often his book or in pulpit but whose heart is inwardly and deeply affected with it Answ A private Christian not gifted to preach or print may be more affected with it then the Minister and yet not so set it up in the hearts of others for want of those means of communication 2. Out of the abundance of the heart the mouth speaketh If you were inwardly more affected with this doctrine you would preach and commend it more then any other as Paul who desired to know nothing but Christ Crucisied 1 Cor. 2.2 Phil. 1.20 and sought that he might be magnified whether by his life or death the main subject of his ministery was the unsearchable riches in Christ Eph. 3. 8. Consider these words of Luther in his preface to the Galations In my heart this one Article reigneth even the faith of Christ from whom by whom and unto whom all my divine studies day and night have recourse to and fro continually And I perceive that I could not reach any thing neer c. But it is a sure Argument of small reigning or power it hath in that soul whose mouth and pen is so busied to cavil and write against it Also may not another as truly say That he sets up the law not who names it often but whose heart is most sensibly and deeply affected with the power and inward work of it some would be Doctors of the law not knowing what they say nor whereof they affirm 1 Tim. 1.8 And now also who will most heartily and experimentally set up and endear Christ and free-grace he who teacheth the law to be onely a rule of life yet to have no reigning power but disableth it from cursing and condemning so that a man may bless himself and finde peace and rest in the righteousness of his owne works or he that teacheth that the law is ever revealing wrath threatning and pursuing with the dreadful curse and vengeance all that are of the works of the law in that when they have done their utmost they are come short of what it requireth and therefore it will suffer them to have no rest nor confidence save in the righteousness of God by faith Certainly this mans doctrine will much more make Christ and Free-grace desired and prized by all that have any discerning spirit and a broken and believing heart FINIS SIRS AS I have in part vindicated and cleared the lovely Truth so unworthily aspersed and used by your hands so in recompence of my great pains occasioned by you I desire that in patience you would suffer both your selves and others to see your own face and pourtracturei in your nature lineaments and colour without the least painting or mixture at all Truth rejoyceth in the light I have onely contracted and placed together some few of your assertions that were dispersed 〈◊〉 doubting but time may produce a fuller and more per●●●●●●●ps●s and Inventory A Model of new Divinity or certain Miscellaneous Anti-evangelical inconsistent or ambiguous Positions and Tenents which the Adversaries having Decryed depressed and defaced the doctrine of Free-Grace do assert substitute and publish in Pulpit and Press Mr. Burgess 1. THe Law includeth Christ secondarily and occasionally 2. The Law given to Adam was not cursing and condemning 3. The Law hath no power to