Selected quad for the lemma: kingdom_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	apostle_n	heaven_n	lord_n	1,799	5	3.4709	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A18708	Two fruitfull and godly sermons preached at Dorchester in Dorsetshyre, the one touching the building of Gods temple, the other what the temple is.	Chub, William.	1585 (1585)	STC 5212; ESTC S109852	23,458	64

make sporte before the Connies when he goeth about to catch one Sometimes by a rare fayre salutation as the Iewes that came to take Christe sayde Hayle master but alwayes ye shal know them by the parting blowe for though the Cat play and dally with the Mouse yet in the ende she grypeth him to death and aboue all the markes that I haue spoken of to know this sort of selfe-louers I hold this the chéefest that is they vtterly hate and contemne those men that they be perswaded they can get nothing of An other sorte of selfe-louers are such as cary a proude and a lofty mind accounting themselues the singuler menne of the world dishabling others and discrediting others to be best accounted of themselues these haue a kinde of secrete enuy in theyr harts for if you commend this mā or that man eyther for wisedom honesty welth pollicy manhoode comelines vertue learning or any other good quality straightway he will finde one occasion or other to dishable some of these qualities or vertues you shall quickly espye these kind of selfe-louers either by their séelines or by theyr silence their séelines I account a slender wysedome or a sickly conueiance in theyr talke and communication howbeit they are full of iolity and floe with such strang phrases as they themselues haue but borrowed and are not acquainted withal the other triall is silence which you shall approoue by consenting wyth his dislikyng and discommending of al men in those former qualities and vertues but then you must commend it in hym so if you finde him either to stammer or to bee silent vpon your commendation then thinke no other but you haue found the foole for Tully doth so call them saying Qui innititur suae prudentiae stultus est he that stādeth vpon his owne wisedome is a foole Both of these sorts of selfe-louers are filthy and abhominable Idols vnséemly for the decent temple of god howbeit the whole world almost is combred with thē in these present daies 2 Tim. 3 S. Paule himselfe speaketh of them that such shall come in the latter daies as shal be louers of thēselues vnnaturall An other most horrible Idol that doth much defile prophane the temple of the holy ghost is carnal plesure Carnall pleasure which is such detestable desire of the flesh as corrupteth knowledge defileth the conscience deformeth the soule imprisoneth the mynde and polluteth the members It is that deuilish motion which doth wholy carry vs from God and swalloweth vs vppe in shame I say vnto you it is that thing as if it were shaped nothing would seeme more ougly or monsterous for it translateth men into the forme of beasts and into the nature of deuils and therefore an vnfit ornament for the Temple of God whose reward is most horrible eyther wyth shame or with most odious and intollerable diseases or with extreame pouerty or with the blotting out of a posterity or with eternall damnation the Apostle sayth The adulterer and fornicator shal not inherite the kingdome of heauen I beséech thée O Lorde God of heauen to gyue little Englande repentant harts and féeling consciences to purge their Temples of this filthy sin Amen Worldly loue There is an other Idoll in this Temple of ours to whom all honour in these dayes is attributed and which doth onely take away the honor due vnto God and doth most abhominably pollute our harts which is the loue of the world Thys Idoll doth so mightily allure and so strongly prouoke that it doth wholly rauish mēs harts and altogether withdrawe theyr mindes from the true loue of God from the estimation and dignity of hys worde from the Law of nature from mutuall loue from the Kingdome of heauen and from all other good and godly estimations In so much that we may say with the Poet Quid non mortalia pectora cogit auri sacra fames What doth not the cursed desire of mony prouoke It made Iudas sell his master Christ and in these dayes it maketh not onely a great many to sell their master Christ but vtterly to forsake him it is the prouoker of displeasure betwixt man an man it is the ingenderer of theues it hatcheth cosoners extorcioners vsurers pillers pollers periurers murtherers flatterers sycophants it maketh offycers and magistrats blinde that they cannot sée notorious offenders it causeth many to make the ministry theyr refuge to the perishing of many a soule by their ignoraunce it hath disordered the noble estate of matrimony prouoking many to marry for muck and to like for lyuing wheras afterward in hart they hate all dayes of their life A great many harts it defileth with dissimulation contempte enuy vncharitablenes hardnes and so forth It maketh the sonne to wyshe and expect the fathers death in respect thereof It maketh men to buy offices and seeke for dignityes onely to haue the world not regarding Iustice or reformation but cōmodity and aduantage which greatly decayeth a common welth It causeth many a conscience to shutte vppe his compassion from the poore and it is the onely Porter in rich mens gates to barre fast the doore Many a man setteth his sonne to schoole not for vertues sake but for the worldes sake many a one preferreth hys Sonne to the ministry not for to preache but to haue lyuing many a one preferreth hys Sonne to be a Lawyer not so much to doo equity as to get the world and so of euery faculty all is for the world Howe many bee there that purchase Heauen for theyr children and brynge them vppe in such order as they may godlye behaue themselues as meete members for the kyngdome of heauen nay rather they séeke by all meanes to purchase the earth for them howe many séeketh to enrich themselues with the treasure of the kingdome of heauen Euery man séeketh by al meanes to possesse the earth and yet they sée not this difference the one bringeth ioy the other sorrowe the one giueth life the other death the one ioy and felicity the other penury misery sicknes and calamity What reward had the rich man in the Gospell for all his abundance of treasure lands lyuinges goods and delicate fare Luke 16 yet in the ende he was rewarded wyth a miserable death at which instant hee had thrée attendantly that gréedily gaped for hys death that is The rich man his executors the executor for hys goods the wormes for hys carkas and deuil for his soule this was the end and fruit of hys worldly gréedines and insatiable desire such men must néedes runne to a bad ende whose beginning and continuance is naught howe can that mann haue hys part among the godly that hath alwaies fauoured infidelity It is impossible to serue God Mammon they haue serued Mammon therfore his seruants they are to whom they obey whether it bée of sinne vnto death or of obedience vnto righteousnes Thus I haue briefly shewed you howe that wee are the

people wherein his power was weakened and the strength of hys wyll was discouraged there is it that Christ sayth Ioh. 5. Without me ye can doo nothing Euen so haue we no wyll of our selues that is aualiable to doo any thing vnlesse it be gyuen from aboue Math 16 17. as appeared by Peter when he made his confession of Christe it was told him by Christ that flesh bloode had not reuealed that vnto him but hys heauenly father Likewise in the tenth of Mathew Mat 10 20 our sauiour Christ sayth It is not yee that speake but the spirite of your father which speaketh in you And in a great many more places in the scriptures it appeareth that mann hath no power or will at all of himselfe to doo any thing vnles it be gyuen him from aboue and it standeth in great reason and to the godlye séemeth very comfortable for if we should haue wil A reason why we haue not free wyll we must be free from sin which cannot be whereby our wyll might tend vnto good or els in this state of sin wherein we stand how can wee but yéelde sinne and wickednes according to the originall of nature and then is our wyll polluted and the effect nothing worth therfore wée haue the helpe of Gods spirite which worketh in vs by the vertue of our head Christ who hath sent the same spirit vnto vs by the which spirite we worke goodnes effectually and necessary it were that God shoulde haue hys prerogatiue of working in vs because he knoweth what wee haue néede of before we aske and he giueth better then eyther we can desire or deserue and his grace is not in vaine in vs for his 〈◊〉 neither ought we to vse it in vaine for our parte and therefore we may bee assured of the best neerest and right when we hold of God and not of our selues I● is sayde that one heare of our heade shall not perysh which vndoubtedly is spoken because God preserueth vs and therefore is God among many of his vertuous names called Adon in the Hebrewe which is custos or seruator a kéeper or preseruer It wee hee that preserued Daniniell from the hungry Lyons Sydra● Misac and Abednago from the hote Ouen when the Martir Stephen hadde much a do Acts. 6 10 and great disputation with the Libertines and Cirenians and them of Alexandria and Cicilia and Asia These aduersaries were not able to resiste the wisedome and the spyrits by the which he spake and thus to our greate comforte wee sée that the worthiest worketh that is effectuall if we should worke our wyll it woulde he so weake and so wycked as would be accounted nothing worth And therefore is it that to our comfort it is spoken that we are not our owne but his that careth for vs and hath the ability to prouide for vs euen the best Now therefore let vs examine our selues farther Mans merites and sée our merits deserts before God which many haue preached and allowed to the great ouerthrowe of the estimation of Christ his death and passion as though there were an ability in men to deserue any thing at Gods hands which is contrary to the Apostles doctrine who sayeth When we haue doone all that we can doo yet we are vnprofitable seruants But for the better tryall hereof let vs examine all our déedes be they neuer so good as continuall prayer vnfayned loue pitty dayly feeding of the poore the preseruing of our bodies in chastity and honesty forsakyng the world the flesh and the deuill or what els may be commendable in a man is it able to match one of Gods gyfts as our vnderstanding our sight our health our sound lymmes our nourishment our lyfe our children our peace wyth a great many moe blessings can it deserue any of these nay rather doth not one of these blessings deserue and require all those good déedes at mans hands yes no doubt how say ye then to a greater blessing then all this who hath giuen Christe Iesus to shed his precious blood to purchase vnto vs the kingdome of heauen and lyfe euerlasting euen he vndoubtedly that can neuer be iustly recompenced by a sinful mās obseruation and conuersation be it neuer so holy and therefore is it that wee are alwaies in debt vnto the Lord and for that cause is it that our Sauiour Christe hath taught vs to desire God in our prayer that he will forgiue vs our debts as wee forgyue our debters and then howe can we deserue any thing at Gods hands whē we can not make recompence for the smalest things that we haue had already and doo dayly receiue Wherefore it séemeth to be a very comfortable doctrine vnto vs in that wee are not our owne and in that wee are boughte for a price for if wee were our owne we should perish as men that are wicked sinners and as men that can doo no good thing nor deserue any good thing therefore of all creatures wee are happy that wee are bought by his bloode who hath made vs acceptable before hys father and by whom and in whom the father is well pleased and h● whose onely meanes the kingdome of heauen is purchased for vs. Wherefore this laste parte remayneth for vs Our duety and is required at our hands as duety that wee glorifie God which is as much to be vnderstanded that we attribute not onely the power superiority and excellency vnto God alone but also that we serue him loue him thanke him and obey him according to his worthines and that vndoubtedly is so much as can neuer be fully performed at our handes how be it so farre we must endeuour our selues and so farre stretch our selues as the measure and ability of Gods spirite is giuen vnto vs and because wée should neyther be weakelings in the power of the holy ghost working in vs nor yet dissemblers in outward holines hauing no inward tast we are wylled to be seruaunts both in spirite and in body because they are both Gods that is God hath purchased them both to set forth hys glory in them as in a holy place or Temple and to glorify God is aswell in spyrite as in body to giue the excellence or superiority vnto him and therevppon in the same spirit and body to all things that are required at our hands and are best agréeable for our calling which is far more to be apparant in vs then in any other creatures by how much we are more excellent then they The prophet Dauid sayth Psal 19 The heauens declare the glorye of God and the firmament sheweth his handy worke which is asmuch to say as these creatures that is the heauens and firmament doo shew their order course effect as is appointed them by God and they do their obedience according to his wyll and pleasure the sunne moone and starres doo shine and keepe their order and course and haue doone from the