Selected quad for the lemma: kingdom_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	angel_n	heaven_n	lord_n	2,330	5	3.5941	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17127	A sermon preached before His Maiestie at Whitehall, March 22. 1617. being Passion-Sunday, touching prostration, and kneeling in the worship of God. To which is added a discourse concerning kneeling at the Communion. By Iohn, Bishop of Rochester.	Buckeridge, John, 1562?-1631.	1618 (1618)	STC 4005; ESTC S106770	134,604	258

A SERMON PREACHED before His Maiestie At Whitehall March 22. 1617. being Passion-Sunday Touching Prostration and Kneeling in the worship of GOD. ¶ To which is added a Discourse concerning Kneeling at the Communion By IOHN Bishop of Rochester DAT MANVS SVPERESSE MINERVA LONDON Printed by IOHN BILL M.DC.XVIII PSALM 95. VERS 6. Venite adoremus procidamus ploremus ante Dominum qui fecit nos Venite adoremus procidamus genuflectamus ante Dominum qui fecit nos O come let vs worship and fall downe and kneele or weepe before the Lord our Maker Venite c. THe Author of the Psalme is Dauid Hebr. 4.7 The Type is Iosua that gaue the rest of body in the land of promise And the trueth is IESVS that giues the rest of Soule in the Kingdome of Heauen to whom Dauid made this Psalme It begins with reioycing Venite exultemus O come let vs sing vnto the Lord or exult that is shew some part of that ioy which is so great that well it may be testified with our voyces but it can neuer be fully expressed by our words The first verse is Venite ad exultationem A call to exultation and that is no way fit for this time for what hath Musicke to doe with mourning or a Song of Sion Psal 137. with the day of captiuitie or a Text of mirth with a day of greatest sorrow that is Passion Sunday or a Theame of ioy with this time of Lent the seed time of Repentance in which the seeds of contrition must bee sowed with teares that in the haruest of Heauen shal be reaped in Ioy But this Verse is Venite ad humiliationem A call to humiliation which must haue Adoration and Prostration and kneeling or as the Ancient out of the Greeke of the Septuagint read it weeping before the Lord our Maker Adoration to him that is the God of all power and Maiestie Prostration or falling downe before him that came downe from Heauen to raise vs. Kneeling to him that bare our sinnes on the Crosse Luc. 15.5 and vs as lost sheepe on his shoulders And weeping before him that offered vp supplications and prayers Hebr. 5.7 with strong cries and teares to redeeme vs. And this is indeed a word in season Adoration to our Maker Prostration before our Iudge that is offended by vs. And kneeling or weeping before him whom we would pacifie by our teares and compunction FIrst then here is Dauids call The King that hath power to call all both Priest and people Venite Come let vs goe together to Gods worship 2. Here is Latria diuine Adoration Adoremus Let vs worship with the inward deuotion and sacrifice of the heart 3. Here 's Seruitus Seruice or outward worship of the body Procidamus Let vs prostrate our bodies together with the inward intention of our Soules 4. Here is Contritio Contrition and sorrow Genu flectamus or ploremus Let vs kneele and weepe for our sinnes that haue lifted vp our heads and taken delight in the pleasures of our sins And 5 Here is Maiestas or maior status The maiestie or greatest state to whom this worship and repentance is due Coram Domino qui fecit nos before the Lord our Maker who so dearely loued this workmanship of his handes that hee gaue the Sonne of his owne substance for his redemption None can be absent from God in place though many bee farre from him in affection therefore the Call is to all present and farre remooued Venite Come draw neere to God The creature owes homage to his Creator and the captiue to his Redeemer and therefore Adoremus Come let vs pay him the Rent of Sacrifice and adoration Sinne hath an eleuation in it selfe and the cure must be by the contrary and therefore Procidamus Let vs haue a deiection and willingly fall downe in humiliation as we haue wilfully cast down our selues headlong by our pride He that bends the knees of his soule ought likewise to stoope and bend the knees of his body and hee that beates his breast in the soules contrition ought also to resolue into teares to wash away his sinnes and therefore Genu flectamus or ploremus let vs kneele in humilitie and weepe in griefe And all these as vndiuided companions Inward adoration in the deuotion of the heart Outward worship in the prostration kneeling of the body and sighes and teares in the compunction of the soule must euer be tendred at the Altar of the Lord our Maker to whom all the riuers and brookes of our duetie and seruice must runne as into the Sea of all goodnesse The first thing is the Call of Dauid the King Part. 1 and therfore I may call it The Kings Call or The Kings Text. For the King is first among men and next or second to God neither Pope nor people stand betweene God and the King Rom. 13.4 For he is Gods Minister not mans He is superiour and aboue all men and inferiour and vnder God onely Hee hath no equall in earth and no superiour Tertull. Apologet cap. 30. but in Heauen greater then all men and solo Deo minor Lesser then God onely from whom he immediatly receiues his power ouer all men and all sorts of men Priest and people in all causes Ciuill and Spirituall For he is Custos vindex vtriusque tabulae Deut. 17.19 both the keeper and reuenger of both Tables of the Law as well the first that concernes Religion and worship of God as the second that concernes iustice and conuersation among men He onely hath power of life and death and he onely puts men to death without the sinne of murther because he beares the sword and executes vengeance in Gods stead that onely can giue and take away life And this hee doth as well vpon the Atheist and Heretike and Idolater and blasphemer Num. 15.35 36. and Sabbath breaker as Moses did which are against the first Table as vpon the Traitor and Rebel and Murderer and the like which are against the second Table And that in the Priest as well as in the people or else impunitie must be granted to the Priest Deut. 13.5 and the false prophet could not bee put to death as the Law commanded And this the King doth Quà Rex non quà Propheta by the ordinary power of a King not by the extraordinary power of a Prophet For it was so ordered in the Law by God himselfe who foreknew that all Kings should not be Prophets and no Prophet euer tooke power of life and death vpon him no not Ieremie whose commission was largest vt euellas destruas Ierem. 1.10 to plucke vp and destroy who most certainly vnderstood and executed his office but it was Prophetando not sententiando by prophecying and preaching downe Idolatrie and sinne and planting Religion and vertue but not by sentence or iudiciall power either of Popes Tribunal or peoples Cōsistorie to

And so much the rather because the blessed Saints that bow and kneele in Heauen doe onely make Confessionem Laudis confession of praise and giue glory and honour to God in signe of their Ioy which is so absolute that all teares are wiped from their eyes And therefore the Saints on earth that make Confessionem peccatorum miseriae confession of their sinnes and miseries in token of their sorrow and contrition ought much more to bow downe and kneele to pacifie the anger of God Now that the Saints in heauen doe bow downe or fall on the ground and kneele when they worship in bodie if their bodies bee there or else in soule and spirit and adore God and sing praise to him tha● sitteth on the Throne it is apparant in many places in the Reuelation of S. Ioh. Cap. 4.10 The foure and twenty Elders fall downe before him that sate vpon the Throne and worship him that liueth for euer and euer and cast their Crownes before the Throne And cap. 5 8. the foure and twentie Elders fell downe before the Lambe and ver 14. the foure and twenty Elders fell downe and worshipped him that liueth for euer and euer And C. 7. ver 9. hauing put a certaine number for an vncertaine twelue thousand of euery one of the twelue Tribes A great number clothed in white robes and Palmes in their hands cryed Saluation to our God which sitteth vpon the Throne and vnto the Lambe And all the Angels stood round about the Throne and about the Elders and the foure beasts and fell before the Throne on their faces and worshipped God saying Amen Blessing and glory and wisdome and thankesgiuing and honour and power and might bee vnto our God for euer and euer Amen And that these are Saints in glory appeareth after ver 14. These are they that come out of great tribulations and haue washed their Robes and made them white in the blood of the Lambe therefore are they before the Throne of God and serue him day and night in his Temple and he that sitteth on the Throne shall dwell among them They shall hunger no more neither thirst any more neither shall the Sunne light on them nor any heate For the Lambe which is in the middest of them shall feede them and shall leade them vnto liuing fountaines of waters and God shall wipe away all teares from their eyes Now these are the Endowments of another life wee are in great tribulation as long as wee are in this life these came out of great tribulation wee doe now wash our selues in the blood of the Lambe and while wee liue we cannot get out all the spots of sinne and lust these haue washed their Robes and made them white in the blood of the Lambe This life is Esuries sitis Iustitiae the hunger and thirst of righteousnesse the life to come hath no hunger nor thirst because they liue at the well head and sea of all goodnesse and their cup doth alwaies ouerflow I omit other circumstances for these prooue sufficiently that the Saints which the Apostle describeth are Possessors in the Kingdom of glory not Trauellers in the way of grace And the Text saith Verse 17. The Lambe which is in the middest of the Throne shall feede them that must necessarily be Coena gloriae the Supper of glory the vision and contemplation of God and Christ face to face without all Sacrament And in all this worship that the consummated Saints giue to God it is said that the Angels and the Elders Cap. 7.7.11 and the beasts did fall downe before the Throne on their faces and worship God So in heauen there is no worship without prostration and kneeling In like sort the twenty foure Elders which sate before God on their seats fell on their faces and worshipped c. 11.16 And in the 19. Verse 4. Chapter where the great whore is iudged the foure and twenty Elders the foure beasts fell downe and worshipped God that sate on the Throne saying Amen Alleluia And in the ninth verse it followeth Blessed are they that are called to the marriage Supper of the Lambe So at the marriage Supper of the Lambe there is falling downe or prostration and kneeling If all this worship bee giuen to God that sitteth on the Throne and to the Lambe by the Angels and Elders and Beasts and Saints when they worship God and are feasted at the Supper of the Lambe in glory in heauen why should not their practise bee a warrant to the Saints in earth to vse like falling downe or kneeling in the worship of God at the feast of the Lambe in grace on earth since the practise of the Church Triumphant may well be receiued as a patterne and guide by the Church militant whose example so long as shee followeth shee can neuer erre whose imitation is her readiest way to perfection If any shall replie that this is not the practise of the Church Triumphant which S. Iohn describeth in the Reuel but rather that vnder the name of the Church Triumphant in heauen the Militant Church is described in earth though I doubt not but it may very well be collected out of the pregnant circumstances of the Text that many of those passages cannot well bee vnderstood of the Church Militant in earth but onely of the Triumphant Church in heauen as in part appeareth before yet I will not greatly contend with him that shall gainsay in this point For suppose St. Iohn vnder the name of the Throne and the Angels and beasts and Elders and heauen doe only vnderstand the Kingdome of heauen and the Throne of Christ in the Kingdome of grace in this Life yet to my purpose it is all one For be it the worship here spoken of be of the Saints in the Church militant it is worship with outward Adoration prostration or kneeling which worship is principally performed in the Eucharist And be it that the feeding and supper of the Lambe be the feeding by the Sacrament of the Eucharist which is the supper of the Lambe in the way For at the feeding by the preaching of the word no man calls for kneeling they must necessarily grant my Conclusion That at the receiuing of this supper there must be prostration falling downe and kneeling And if Saint Iohn saw this then in Saint Iohns time kneeling was the receiued gesture of Communicants at the Supper of the Lambe So whether Saint Iohn spake of the Supper of grace or the Supper of glory kneeling or prostration is the gesture of Communicants at the Lords Table The perfection of the Triumphant Church imposeth a necessitie of our imitation if it bee done in heauen it must be imitated on earth if it bee done in confession of glory it must much more be done in confession of sinne if it be done in the sacrifice of prayse it must much more bee done in the sacrifice of contrition and prayer if they that haue no want nor no imperfection