Selected quad for the lemma: kingdom_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	gospel_n	heaven_n	lord_n	2,159	5	3.5651	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85050	Vindiciæ mediorum & mediatoris. or, the present reigning errour arraigned, at the barr of Scripture and reason. Wherein is discovered the falshood and danger of that late borne opinion, that pretends to an immediate enjoyment and call of the Spirit of God, both above and against its owne fffects, [sic] cause, word, ministry, and witness, in all respects. Occasioned by a pamphlet, intituled, The saints travell to the land of Canaan, or a discovery of seventeen false rests, &c. By one R. Wilkinson, a preacher of this errour about Totnes in the West. In the treatise following, the reader shall finde, most of the maine fundamentall doctrinall truths that this age doth controvert, faithfully vindicated, cleared, confirmed. By F. Fullwood, minister of the Gospell at Staple Fitzpane in the county of Somerset.	Fullwood, Francis, d. 1693.	1651 (1651)	Wing F2521; Thomason E1281_1; ESTC R202060	131,348	337

pray always for you even you that yet oppose your 2 Thess 1. 11 12. selves that our God would count you worthy of this calling and fulfill all the good pleasure of his goodness and the work of faith with power That the Name of our Lord Jesus Christ may yet be glorified in you and ye in him according to the grace of our God and the Lord Jesus Christ. CHAP. VI. Of the Allegorical sense of Scripture WE have hitherto been imployed in the reconciliation of the Spirit to his Effects and Cause but now how great occasion of Endeavour have we put into our hands of making peace betwixt the Spirit and his Word Their unchangeable Spirit doth deny his own word and opposeth the Scriptures As Absolute and that both in the whole As Respective to our use and that both in in many parts First then we finde that this Error doth gainsay the Word of God in an absolute acception in these two particulars 1. That visible Scripture or the Bible is but a bare Allegory Page 64. Page 65 ult 2. We are bound to beleive no more of Gods Word then the Spirit doth perswade and clear up to us How much of Popery Familisme and Anti-scripturisme are couched under these two Propositions we may in a measure guess by the first hearing and may further understand by the following Discourse hereof But of them in order For the first of these that that lifteth an high hand to pull down the plain express and visible meaning of Scripture to exalt an allegorical sense I know no other seeming ground whereon it sets footing to do this feat but one and that is borrowed from the Scripture it selfe that it might be an Engine for its own subversion and is the word Mystery Arg. Because we reade many times of the Mystery of the Gospel Mystery of the Kingdom Mystery of Faith Mystery of Godliness c. They gather that in all that is written or spoken there is hidden Manna a hidden Mystery That the outward visible sense is not to be regarded but their inward sense alone their allegorical interpretation is the Word of God the Scripture Answ This Argument is very much ingaged to the so frequently mentioned Author who makes so very much of that little nothing in it But I answer hereunto First because we reade much of Mysteries in the Word is therefore the Word all allegorical Why then do you not take the word Mystery also in a mistical sense and look for a mystery in the word Mystery But let us more plainly seek a Revelation of the word Mystery Now we as readily grant as you can demand that the whole Fabrick and Frame of the Gospel is very mysterious deep and unsearchable yet not allegorical But that that makes the difference betwixt us is the Papistical Equivocation of the word Mystery this word is first made pregnant and then is delivered of a double sense though the Mystery that is in the literal meaning be onely lawfully begotten and that that is in the Allegorical be Illegitimate But since we are forced to be Midwife for want of one of more skill in this present exigency we deliver into the World this Distinction There is a Mystery of the Sense Allegorical Real Subject The first may be when we dis-regarding the plain and open meaning of the words seek and pick out a further mysterious interpretation of them The later namely the Mystery of the Subject the real Mystery is when in the very opening of the plain intention and sense of the words there is found contained some wonderfull rare deep and mysterious matter in the same And now how easily is it determined that the Mysteries so frequently mentioned in the Gospel are such as respect the Subject-matter of the Gospel and not at all the visible and outward sense and phrase thereof let any man that hath but the Spirit of the Gospel yea but the use of his Reason judge The Gospel is a Relation or Report of the most strong deep and unsearchable Truths of Heaven concerning the recovery Acts 26. 21. of miserable man out of the Kingdom of Darkness into marvellous light and from the power of Satan unto God by Jesus Christ. Now when you have found this out once assure your selves you have the Truth look for no higher vain imagination no other Mystery then this which is the Mystery of the Gospel O take heed as you prize your Souls and Heaven of catching at any seeming though seeming never so glorious a Shadow of the Gospel least you with the Dog in the Fable let slip away from you and lose irrecoverably the substance thereof When we reade of the Mystery of the Kingdome therefore let us take heed of mistaking it for the Mystery of the Sense but of the Subject the Mystery i. of the Kingdome i. the mysterious way of the Reign of the Gospel Mysterious because the Kingdom of Christ cometh conquereth ruleth and governeth so secretly strangely mysteriously The Kingdom Luke 17. 20. of God cometh not with observation i. with outward pomp and victory which makes it so worthily called the Mystery of the Kingdome Secondly when we reade of the Mystery of Godliness we must not understand it as if we were to look for an allegorical sense and meaning of Godliness how weak and ridiculous is such a construction and yet there is a Mystery and Great is the Mystery of Godliness notwithstanding Now what is this Mystery Must we allegorize God manifested in the flesh into Christ in the Spirit to make this Mystery of Godliness Yea God in the Spirit is no Mystery at all at least in comparison of the Mystery of God in flesh this is a Mystery though it be revealed in the plainest and easiest words and phrase a Mystery still and such a Mystery as is incomprehensible by the largest and deepest capacity of Reason for without all controversie great is the Mystery of Godliness God manifested in the flesh justified in the Spirit seen of Angels preached unto the Gentiles beleived on in the World received up into Glory 1 Tim. 3. 16. So to conclude the Mystery of Faith is also to be revealed understood in like manner Faith is mysterious two ways Objectivè as Christ the former Mystery is the Object or Medium of Faith Secondly Effectivè its Effects are mysterious deep and unsearchable by humane Reason as it unites with Christ justifies adopteth regenerateth * 1 Tim. 3. 8 9. sanctifieth saveth Thus plainly there is a mystery in Faith And that far greater then ever can be found in any other allegoricall faith imaginable But what color or gloss can they possibly have for their allegorically interpreted resurrection day of judgment matters of such high import concernment I say no more but I will avouch and testifie they had as good in plaine English to deny them both What hindereth yet poor Soules but you may if God suffer you see your fallacy surely you

other Professors And the place is to be taken comparatively and not absolutely Answ We need not go about to pick holes in the Coat of the maintainers of this errour But accepting this distinction bot● for this and the Verses or Termes viz. of Temple Sun Moon c. We now are discussing We shall indeavour and desire to end the Controversie and conclude That As it cannot easily be imagined that no unclean thing shall be admitted into this City so neither that there shall be no form or Ordinances allowed or practised there Let both these expressions be received in a sense comparative and not absolute and without much difference we may here shake hands in the receiving thereof Yet Not that we argue in the least we having sufficiently proved the contrary that this way or any other yet in earth is this new Jerusalem but only thus much we consent to that when ever God shall please to send down this holy City from himself in Heaven there shall not be so much of form in the World yea in the Church as now Observe me I dare not say there shall not be even in this City so many forms in your sense Ordinances much lesse none at all but not so much form opposed to power not so much formality opposed to Reality and Spirit in Holinesse and Worship The second thing I have promised to speak to Therefore The true meaning of the Text. 2. Could it be thought that this City is already come or coming down from Heaven I see not that the fall thereof must needs crush Ordinances Must needs take away the use but rather and only the abuse therof The full and genuine meaning of the place being thus viz. The most of this Chapter is a beautifull rare and goodly discription of the glorious Estate of the Church at the conversion of the people of the Jews therefore the Church the Lambs Wife here is called the City of the new Jerusalem Therefore also we read the whole description almost in the language of the Jews we have an Application of the promises formerly made for the restitution recovery Glory of the Jews and to conclude we therfore read here of a Temple a place of worship peculiar to the Jews and something even God and the Lamb to beare Analogy thereto And now when it is said that there shall be no Temple in the City it is not meant that the Gospell Churches of the Gentiles shall loose and leave there Gospell Ordidinances but that the Jews must not here expect a Iewish Temple a rituall Jewish worship as if it had plainly been said that the Iews may not be so far deceived as to expect the restitution of their old Legall and rituall worship Let them know that in this City the wonderfull presence of God in Christ in a purer truer worship of him shall fully supply all their heretofore externall Pedagogy that they had by their Law in their Temple then The Vaile of this errour yet lying over their hearts they being two much wedded to th●ir Law the Law of Moses and the rites thereof in opposition to the Gospell and the spirituall service and worship thereof the Apostle telleth them that this new Jerusalem hath no Temple but that God and the Lamb are Ezek. 48. 33. 2 Cor. 3. ult Rev. 21. 21. the Temple thereof And when their heart shall be turned to the Lord this Vaile shall be taken away and they shall then see with open face as in a Glasse the Glory of the Lord for the Glory of God shall light the City and the Lamb shall be the light thereof And the Jews of the glorious appearance and enjoyment of God and the Lamb among them forsaking their former formall way of worship shall now worship the Father in spirit and Truth for the People that are saved shall walk Joh. 4. 23. Vers 24. in the light thereof Not that all or any the Ordinances of Jesus Christ but of Moses only signified here by the Temple shall be taken away Now Arguments against 1. Cor. 15 24. The performance of them being only cleered brightned and purified in the light of this new Jerusalem holy City For 1. The ministeriall Kingdome of Christ according to his Gospell doth not terminate untill the end shall be 2. Christ must raine in his ministerial ver 25. 26. Kingdome till he hath subdued the last of his Enemies death till there be no more Rev. 21. 4 death As 1. The Sacrament of the Supper of the Lord must be done in remembrance of Christ till he come 2. The Commission of Baptisme reacheth Math. 28. ult alwaies even to the end of the World 3. For the preaching of the word even after this new Ierusalem is come from Heaven there is a tender of the Gospell Rev. 22. 17. and water of life not only the Spirit but the Bride saith come c. 4. And Prayer is exercised after it also for the hastning of the coming of Christ Rev. 22. 12. and 20. to Judgement Amen even so come Lord Iesus Thus it then appeareth that none much lesse not all of the Ordinances of the Gospell of Christ do expire at the coming down of the new Ierusalem from Heaven Much lesse are they to be dissolved or abolished before as the men of this errour would have them But In the Chapters following we shall single out the two maine standing Ordinances in the Church which we finde in these daies too too much neglected sleighted and contemned by many viz. the preaching of the Word and Prayer And indeavour at least if possible to recover their credit and practise again CHAP. XV. Of the Ministry of the Word WE are now discended to the speciall defence of these two speciall and most profitable Ordinances the ministry of the Word and Prayer Against the first of these viz. The ministry of the Word they argue thus Obj. 1 The coming of the spirit brings so much Light and Knowledge with it that we have no need of the teaching of men such low and inferiour meanes of Knowledge We shall Heb. 8. all be taught of God and we shall not need every one to teach his neighbour saying know the Lord for all shall know him from the greatest to the least Answ I wonder how this man can reconcile their Judgements and practise in this very case Preaching is dissolved and yet the World must know this by their preaching they go up into the Pulpit to pull down beat down preaching and yet at the very same time and for that very end they preach is their hand so happy that while they go about to ruine they must needs build or so unhappy that they by building it must needs destroy must all be taught of God immediately then why do they that beleeve make so much haste and darken the work of Gods own hand by being the meanes of teaching themselvs doth not this their own practice discover to

and Supplications this will releive some light more if compared with that of Eze. 36. where having first laid down a most large description of the Covenant of Grace which will not be expresly or fully performed till the powrings of the spirit upon this House of David and Inhabitants of Jerusalem all is concluded with this yet the spirit I have powred upon you as a spirit of supplication shall make you pray for what I have promised yet for all this will I be inquired of by the house of Israel c. Not that we imagine that the Sun of this spirit is thus full risen upon any among us do we argue but for the conviction of the folly of such as upon such a supposition have denied themselves of the benefit and practise of prayer They have only the foolishnesse of casting away prayer and not the fullnesse of the coming of that Spirit that is even then in its fulnesse a spirit of Grace and Supplication 2. Secondly Let us consider the spirit of God in its office also And we shall finde that it is not sealed to dissolve but indeed appointed to uphold yea perform this duty of prayer in us and for us its Office is answerable to his name expresly performed in bearing up our Infirmities Rom. 8. 26. teaching us what to ask yea and by making intercession or praying in us Is the Hoast or the Kingdome of Heaven then devided is the spirit his comming to teach us what to ask and yet to put an end to the duty of prayer help Oedipus Obj. But if any interpose that the spirit according to this Rom. 8. is said to pray in us which may bear an immediate intercession to God for us without the means or use of our hearts or mouths I answer that according to and in the very same Text verse there are two sufficient Expressions to detect and prevent such a fond Evaision 1. The spirit is said to help our infirmities intimating that we are the Subjects or undertakers of Prayer but indeed we being weak and insufficient for it the spirit is to help and assist us in it 2. It is also said to make intercession in us with groanes c. implying thereby that the spirit doth not pray in us only but by us also The spirit being no waies capable in it self of groaning it intercedeth in and by our groanes We being only capable of groanes that are capable of the feeling of those heavy miseries that are prayed against It being high time I end having set the Seale of the spirit to the warrant of the duty of Prayer my spirit also making Intercession both for the duty and the Opposers thereof with groanes unutterable 2. But as I have been large in warranting the practise so might I be much more large in pressing the duty of Prayer It being as good as true as usefull as lawfull yea most necessary which I shall only touch with that usuall distinction of necessity and leave and that 1. With a necessity of command We have not time scarce Arethmetick to reckon up and set down how many severall times this exercise of prayer is commanded in scripture which by the authority Phil. 4. 7. 1 Thes 5. 17. of one only is made not only to be no sin but a duty also In every strait at all times in all ages Pray in every thing make known your request unto God And pray continually Now doth any man plead that this duty or command is of no force to him I demand where when and of whom hath he had a dispensation therfrom neither can the power or authority thereof be weakned by extinction for the want of occasion Every man alive having while alive here some crosse some want or other as hath been largely demonstrated before And to want and the Crosse is prayer still nailed and joyned or injoyned rather upon such as suffer them if any man lack let him ask of God Jam. 1. 5. that giveth liberally and upbraideth not 2. Prayer is necessary with a necessity of means also And it is indeed both a Rationall and a Religious means of good to us The first we heretofore have cleered and the later appears in that it is not only a Gospell command but such as is still incouraged and followed with the attendance of a gracious Promise Prayer it was the Ladder by which our Saviour himself must clime and ascend to Psal 2. 8. his Kingdome and Glory Ask of me saith God unto him and I will give thee the Heathen for thine Inheritance and the uttermost part of the earth for thy possession It is the Rope whereby he also draweth us up after him that where he is we may be also So prayeth he that ever liveth to make intercession for us Father I will that they also whom thou hast given me be with me where I am that they may behold the Glory which thou hast given Joh. 17. 24 me Prayer is that whereby we also cry Abba Father and receive from his hands both the generall and particuler blessings of Children In generall Prayer is the Sword in our hand that cutteth off the head of the beast Babilon being drowned in the Sea of tears and the great Whore burnt in the Zeale of cries Prayer with the strength of its importunity breaks the Heavens so that the Glory of God may discend upon his Church and make it the praise and beauty of the World Yea and hastens the glorious marriage-day betwixt the Lamb and the Lambs wife as we prize those things let us practise Prayer joyning therein with glorified Martyrs Apostles and Prophets even Heaven and Earth and say Rev. 6. 10. Isa 62 1. 2. How long Lord holy and true wilt thou not judge and avenge our blood c. For Sions will I not hold my peace and for Jerusalems Rev. 22. 20. sake will I not rest til the Gentiles see her Righteousnesse and all Kings her Glory Amen even so come Lord Jesus And all particular private mercies are to be handed by prayer also it being a means not only of our own but our neighbours good not only of temporall but spirituall and Heavenly Mercies also It is the meanes of knowledge and Wisdome Pro. 2. 3. 1 Kin. 3. 9. as we may read both in the wise mans Doctrine and experience therefore if any man lack Wisdome let him ask and Jam. 1. 5 have it of God who giveth liberally c. It is the means of Grace both pardoning Psal 15. 1. 2. c. and healing Grace therefore let us come with boldnesse to the Throne of Heb. 4. ult Grace both to finde Grace and to obaine mercy c. It is the means of comfort and consolation therefore the Psal Restore unto me Psa 51. 12 the joy of my salvation Let us make request by prayer and the peace of God c. Phill. 4. 6. 7. shall keep our hearts and mindes in Christ

be God or not Answ I answer that if the truth of the deliverance being spirituall be known this cannot be doubted For if I am truly delivered from the dominion of any sin this cannot be from Satan who wants both will and power to such a holy work If it be of my self it can onely be by Christ his assistance sevened from whom we can do nothing so that we John 15. must of necessity conclude that in the strength of the Lord we have done valiantly the Lord is our strength and our redeemer Especially being inlightned with the knowledge of the premises and assisted to lay down the conclusion by the spirit of Christ that is as fire that hath not only heat to consume our corruption but light to manifest the World to be done and by whom it is done likewise And did not the Prophets of old without doubt beleeve that their Dreams and Visions were from God did not Paul know that his calling and Apostleship was of the Lord and the primitive Christians were they not assured that they received the Holy Ghost even so we the Redeemed of the Lord may infallibly know that the Lord is our Rock and our Deliverer And though the whole World lieth in wickednesse yet we are of God And that the things we have received are freely given to us of God And therefore this renewing of this Argument here hath but offered an occasion of discovering its rottennesse more and more and not in the least darkned the evidence of our experiences Argument for the affirmative But let us examine what may positively be said for the farther cleering thereof And first of all it is worth our remembrance that the own experience of those men hath usually been their strongest argument in other points though here they dispute against experience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Yet what more cleerer and convincing way of arguing then from experience it is therfore called the Mistres of fools it makes them understand and be wise It is not a naturall Dictate Maxime viz. Experientia docet yet Christians may not observe or gather any thing from their experiences How unnaturall unreasonable is their Religion Do we not yea according to the Law of reason must we not judge of men as we finde them we will first try and then trust and is God more variable and man more constant dare we venter our credit upon the experience of men and yet not of God O let God be true and every man a Liar Let man be changeable but God be God that changeth not even the same yesterday to day and for ever O let the Method and order of Gods Creation and Government the cours of his daily providence speak and intreat for him And perswade us to beleeve that he is faithfull to his own Rules and to his servants trust that he is constant the same with whom is no variablenes nor shadow of turning that what you found him hitherto either to his Freinds or enemies even such you will finde him still the Heavens declare the Glory of God and the Firmament sheweth his handy works but those experiences that come in the Fathers name that they may fare no better then the Son you will not beleeve but Joh. 5. ult others that come in their own name them ye will beleeve Do we not argue the love and good will of men by their gifts especially in want from their help an assistance espeally in straits yet though God hath been a present help in time of trouble to us though he hath in the midst of extreamest want most constantly and seasonably still supplied us though he satisfied and conquered all our doubts and dangers for us Yet we may not we must not beleeve that he did those things out of any love he bore to us we may not for future put any trust and confidence in him upon this incouragement Nor looke upon our selves to be safe under that protection that hath hitherto been as Wals and Bulwarks to us Most strange and ureasonable Doctrine most wickedly ungratefull practise is his hand shortned that it cannot save stil or his ear that was open heavy that it cannot heare 3. And as the way of this errour thwarts reason and experience so it doth flatly contradict the authority of scripture in this particuler which speaketh it expresly that experience worketh Hope Ro. 5. 4. 5. Experience and hope are mutually a morall cause and effect it being the proper nature thereof to produce and to be produced He adds that Hope maketh not ashamed i. giveth great boldnesse because thereby the love of God is shed abroad in our hearts by the Holy Ghost Thus we see then that the holy Ghost or the comming of the Spirit doth not make null the use of experience but rather makes use thereof for the working of hope that by hope he might shed the love of God abroad in our hearts and give us great boldnesse against future sufferings In this very place we may read the use of Experience now pleaded for to be the truth of scripture seconded by reason strengthned by the spirit and all set down as the Saints experience also 2. Moreover no argument in scripture is more frequent and potent for the raiseing up of the hopes and the hearts of Gods Children then this of experience we have the strength of Davids Lion and bear yea and of Pharoah and all his hoast over and over and over for it it is no easy thing to reckon up how many severall times David makes mention of the wonderfull deliverance of the People of Israell out of Egypt besides the honour the frequent mention of our scriptures give it for the comfort of the Church in the time of persecution and are not we now in the Wildernesse your most frequent Allegory then why may not we also remember the Fatherly Pity of God towards us when we groaned under the Egyptian Bondage and rejoyce in that goodnesse and mercy that hath so graciously delivered us out of the powers of darknesse comforting our selves with this hope and confidence that he that hath brought us out of Egipt will lead us into Canaan that though we are opposed with spirituall wickednesses yet we shall be more then Conquerours over them and though through much tribulation yet we shall enter into the Kingdome of God and see the goodnesse of the Lord in the Land of the living 3. May not we say with one breath that he is the Author and Finisher of our Faith that he that hath begun a good work in us will also finish it to the day of Christ that he that hath given us his only Son to dye for us so loved us yea since he hath delivered and doth deliver we may surely gather conclude and trust that he wil stil deliver 2. Cor. 1. 10. us And because he hath lead us as our most careful Shepheard into green Pastures and by the still waters restoring