Selected quad for the lemma: kingdom_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	brother_n	call_v	king_n	2,632	5	3.5715	3	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00406	The right rule of a religious life: or, The glasse of godlinesse Wherein euery man may behold his imperfections, how farre hee is out of the way of true Godlinesse, and learne to reduce his wandring steppes into the pathes of true pietie. In certaine lectures vpon the first chapter of the Epistle of S. Iames. The first part. By William Est preacher of Gods Word.	Est, William, 1546 or 7-1625.	1616 (1616)	STC 10536; ESTC S118323	112,355	335

Sanctum Sanctorum he wore on his head the Petalon that is Episcopi insigne the Bishops marke or attire as Hegisippus and Clemens write he gouerned the Church with great praise for the space of thirtie yeares and was at last martyred being cast from a Pinnacle of the Temple and afterward his braines dashed out with a clubbe This testimonie Brethren should procure no little authoritie with the hearers of this Epistle attention for who is so blockish and foolish which will not reuerence so great an Apostle an Ambassadour of the eternall Sonne of GOD by the testimony of the Iewes themselues a most holie man the first Pastor of the first Church ordained by Christ himself to preach his Gospel Notwithstanding there haue not wanted some such is the policie of Sathan which haue gone about to discredite the authoritie of this Epistle as if it should not proceede from Iames the Apostle Tertul. libr. Praescript that as I may say with Tertullian Firmos fatigarent infirmos caperent medios cum scrupulo dimitterent That they might weaken the strong insnare the weak and the rest let goe with suspense First say they he calleth not himselfe an Apostle Their first reason but a Seruant of Iesus Christ This reason is very friuolous Saint Iohn calleth himselfe neither the Seruant nor Apostle of Christ should wee therefore conclude 1 Ioh. 1. that Iohn was neither the Apostle nor the Seruant of Christ Were not this absurd By the like reason we might inferre that Saint Iude was no Apostle because hee termeth himselfe the Seruant of Christ and brother to this Iames. If a King in his Title should call himselfe the Seruant of God and omit the name of his Kingdome were he not therefore a King Away with such friuolous reasons Another as foolish a reason they haue Their other reason that this Stile sauoureth not of the Haebraismus or Hebrew phrase as is expected of so great an Apostle and first Bishop of Hierusalem To this I answer as Cicero did once vappis ac lippis in tenui farragine mendacibus To the rabble of liars dizzards and pur-blinde persons it seemeth so but to such as are well acquainted with the Hebrew Idiome it seemeth farre otherwise Indeede it was not expedient that hee being by Nation and Tongue an Hebrew and yet writing in Greeke should be tyed to the tropes of the Hebrew tongue Againe Actes 2. seeing hee had receiued of the Holie-ghost the gift of all Tongues it was no hard thing for him to abstaine from the obscure Hebraismus and to vse the more plaine Greeke phrase and lastly it is false that hee vseth no Hebrew phrase for gignere verbo veritatis Verse 18. To beget with the word of Trueth is a plaine Hebraismus vsed for the true doctrine as filius perditionis the son of perdition for filio perdito Againe hee calleth the Gospel the Law of Libertie Verse 25. after the Hebrew phrase for a perfect Law which bringeth true liberty to the beleeuers and followers thereof Againe generare mortem after the manner of the Hebrew phrase to bring certaine and present destruction and such like Next he expresseth his office and profession which is the second part of this Epigrapha The Seruant of God But why omitting the name of Apostle or Disciple calleth he himself The Seruant of God Surely as the Learned do answer to this question when he might haue termed himselfe an Apostle an Ambassadour of the high God the brother of our Lord or any more lofty Title he chooseth rather the title of a Seruant aswell for that he is delighted with humilitie after the example of Christ who made himselfe of no reputation Phil. 2. taking on him the forme of a Seruant and commanded all men to learne of him humilitie As also Matth. 11. that hee might reproue the arrogancy and pride of the Scribes and Pharises which arrogated to themselues prowd and glorious titles and that by this moderation of minde hee might allure the hearts of men to loue him Cicero For as Cicero saith Modestia claram stabilem comparat authoritatem Modestie procureth an euident famous and sure authority to any matter Greg. 7. mor. Superbia odium generat humilitas amorem Pride begetteth hatred humilitie loue The vse Here Brethren we are taught humility to thinke humbly of our selues to speak modestly wisely that all pride be farre off from our words and writings The Pharises are condemned of our Sauiour because They loued greetings in the markets Mat 23.6 the highest roomes in the Synagogues and to be called Rabbi And are not many nowadayes subiect to the same reprehension which being puffed vp with conceit of themselues of their birth riches or dignitie affect these glorious Titles and rage stamp and chafe if they bee denied them How far off were the Saints of God from this humour Saint Paul gloried in his infirmities stripes imprisonments in the Crosse of Christ whereby the world is crucified vnto him Galat. 6.14 Luke 1.38 Apoc. 19 10 and he vnto the world the blessed virgine calleth her selfe The Seruant of the Lord and the glorious Angells Our fellow Seruants There be two kinds of Seruants Seruants by condition and profession Aug. 19. Ciuit dei c. 15 Seruants by Condition and Seruants by Profession by condition as borne by nature caught in warre bought with mony and therefore Saint Augustine deriueth the Latine word à seruando because they were reserued and kept aliue being taken in warre when they might haue beene slaine Of this seruitude speaketh the Apostle Let as many Seruants as are vnder the yoke count their Maisters worthie of all honour but of this kinde our Apostle speaketh not heere The Seruant by Profession 1 Tim. 6.1 Col. 3.22 is euery good Christian which makes profession sincerely to serue God and his Sonne Iesus Christ Ephes 6.5 1. Pet. 2.18 in holinesse and righteousnesse all the daies of their life This is the generall calling of Christianitie in this generall calling Prince and people yoong and olde learned and vnlearned bond free honourable and base if they be true professors of Iesus Christ are the Seruants of God this title is more glorious then the diademe of Emperors then the Crowne of Princes The Seruant of Christ an honorable Title then any dignitie of a Duke more honourable then the stately Titles of anie Peere and more magnificent then the name of the greatest monarch to be dignified with the title of the Seruant of Christ Therefore the princely Prophet maketh protestation heereof to God before the title of his kingdom as his chiefest glory Behold Lord for I am thy Seruant I am thy Seruant and the sonne of thine hand-maide so all the holy Patriarchs godlie Kings of Iuda as their chiefest honour intitle themselues the seruants of God As in generall so also in speciall men are called the Seruants of

our prayers are strengthned and made effectuall whereby approaching vnto God we are heard And this that the Apostle might perswade vs willeth vs to aske this wisedome of God by faith without wauering For God is neere vnto such as call vpon him saith the Prophet but yet onely to such as call vpon him faithfully Now in the third place commeth to bee considered certaine comfortable motiues to confirme our hope that if wee aske this wisedome faithfully we shall obtaine it The first saith the Apostle is Gods liberalitie Hee giueth to all men liberally Gods liberallity is altogether infinite in imparting his goodnesse and graces most copiously vnto his creatures for so the Aduerbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 affluentèr largitèr as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Apostle might expresse not onely the readinesie but also the effuse liberality of the Giuer God is prompt ready and free in his giftes not like vnto most men which giue grudginly nigardly and semiclusa manu as the prouerbe is as it were pinching away part of their benefites Hee giueth superaboundantly aboue what we deserue Rom. 10. Ephe. 3.20 For hee is rich vnto all that call vpon him Hee is able to doe superaboundantly aboue all that wee aske or thinke saith the Apostle as his nature is infinite so is his bounty Abraham craued but a son of the Lord as an heire of his goods and God promised to multiply his seed as the Starres of heauen Gen. 22.17 and as the sand that is by the Sea-shore And which is the greatest of all the Messias and Sauiour of the world was borne of the same seed Iacob desired but bread to eate and cloathes to put on and a safe returne into his Country Gen. 28.29 And hee had the Angels to his keepers and companions of his peregrination an happy marriage a plentifull off-spring ample riches great Flockes Diuine Visions and sweet Promises 1. Sam. 9. Saul seeking his fathers Asses receiued the Kingdome and gouernement of all Israel Salomon desired of the Lord but onely wisedome 1. Reg. 3.13 and hee receiued with the same incredible riches a peaceable Kingdome and great glory riches and honour so that among the Kings there was none like vnto him Neither do there want examples in the new Testament Iohn 4. The woman of Samaria sought but for water to quench her bodily thirst and shee found the water of Life the Sauiour of the world The thiefe on the Crosse craued of the Lord onely to bee mindefull of him and heard these wotds of our Sauiour This day thou shalt bee with mee in Paradise Luk. 23. Grace saith Saint Ambrose is so much more aboundant then our prayers Amb. Com. in Luc. that the Lord doth alwaies giue more then wee craue Seeing then so great is the liberality of our God in giuing Let wretched man bee ashamed saith Augustine of his slacknesse and slothfulnesse in asking And as the Lords Liberality should wonderfully stirre vs vp confidently to flie vnto him by faithfull and feruent prayers So Gods great Magnificence whereby he giueth generally to all men which carieth a comfortable Emphasis If God giueth liberally vnto all men will hee not giue wisedome vnto vs if wee aske in faith Shall wee susspect his liberality vnto vs who is so bountifull vnto all flesh So liberall is our good God Rom. 8.32 That hee spared not his owne Son but gaue him for vs all vnto death and shall hee not with him giue vs all things also He giueth food vnto all creatures And feedeth the yong Rauens which call vpon him And shall hee neglect to heare the prayers of man whom he hath aboue all other creatures created to eternall glory Great surely is the weight of this generall speech vnto all men hee denyeth himselfe to none hee is the inexhaust fountaine of all goodnesse euer open vnto all thirsty soules without exception hee calleth all vnto him Iohn 7.37 Mat. 11.28 If any man thirst let him come vnto mee and drinke Come vnto mee all that are weary and laden and I will ease you To all hee giueth the law of nature reason the admirable glasse of his creatures Math. 6. Hee maketh his Sunne to arise vpon the good and euill and causeth his raine to fall vpon the iust and vniust No man then but through his owne default is depriued of these blessings which serueth notably to confirme our hope of obtaining all good things at the hands of God who is so liberall to all men The third motiue to confirme our hope in prayer is taken from the goodnesse of Gods nature Hee reprocheth or casteth no man in the teeth So great is his loue and kindnesse that hee neuer vpbraideth vs with his former benefits that thereby hee should shame or repell those that pray vnto him Wee see men yea of the most liberall sort will oftentimes reproach such as craue of them with their former gifts that thereby they might shift and shake off importunate suters Eccl. 18.17 A foole saith the Wise-man will reproach churlishly and a gift of the enuious putteth out the eyes An odious kind of men which reproach a friend with a benefite receiued which the receiuer and not the giuer ought to remember and commend Wherefore men are loath to make request to such for any thing neither haue they any hope to obtaine of men of this disposition Obiurgatio est in aduersis crudelis Sene. in Prouerb but the thanke and grace of a benefite is lost by such bragging euen among men as the Poet aptly saith Crede mihi quamuis ingentia Posthume dones Authoris pereunt garrulitate sui Although thy giftes on mee are great friend Posthume and thy cost Yet through thy bragges they perish all beleeue me and are lost The vse Seeing then wee haue so gracious and liberall a God who is delighted with our often prayers Let vs beloued cast off all doubtfulnesse if wee thinke to receiue any thing of the Lord and therefore Vers 6. He compareth a doubtfull wauering minde vnto a waue of the sea tossed of the winde such indeed is the minde that doubteth in his prayers whether God be able to deliuer him or willing to stand to his promises which as a waue tossed with the winde inclineth sometime to this side sometime to that now hee presumeth anon hee despaireth and fainteth Therefore when thou commest to commence thy sutes vnto the Lord trust confidently in his mercy say with the Prophet I will trust in thy mercy Psal 13.15 and then assure thy selfe as Saint Bernard very truely saith Ber. Ser. 5. de quadrag Vnum è duobus indubitantèr sperare possumut aut dabit quod poscimus aut quod nouerit nobis esse vtilius One of these two we may vndoubtedly hope for that either he will grant that wee desire or that which shall bee more profitable for vs VER 8. A wauering minded man is vnstable in all his