Selected quad for the lemma: kingdom_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	call_v	father_n	lord_n	2,649	5	3.5290	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A27259	Psychomachia, or, The soules conflict with the sins of vain glory, coldnesse in professing Christ, envie, photinianism (of the last resurrection), ingratitude, unpreparednes to meet the Lord, revenge, forgetfulness of God : pourtrayed in eight severall sermons, six whereof were delivered at St. Maries, and Christ-Church in Oxford, and two at Sherburn in Glocestershire / Henry Beesley ...	Beesley, Henry, 1605-1675.	1656 (1656)	Wing B1691; ESTC R13325	163,090	260

works of the flesh and among these are excluded by name hatred variance wrath strife of which the Galatians were forewarned more then once Gal. 5.21 thaet the doers of such things shall not inherit the kingdom of God He that shall well consider this how much the eternall joyes of heaven exceed the delight of a little revenge for the present Qui nondum om●em humanitatem exuerunt diligenter secum expendant non ob leviculam voluptatem à tantis bonis velint excidere c. Donz●llin will never consent to make such an unequall exchange worse incomparably then that which the † Homer Iliad de Glauc ac Diomedis armorum permutatione Poe● laught at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of gold for brasse to lose so rich so glorious a reward for so poor so vile so shamefull a pleasure which though it may seem * Idem ibidem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sweeter then honey to the taste it will prove bitternesse at the last as it is usuall for sweet diet to ingender cholerick humours in the body There is the like humour in the mind too Anger is not termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for nought Among other reasons which I passe here it may do well to mind us that we are to take the like course for the care of this inward malady as we do for the other without that is abstaining from al● such things as be apt to nourish it and by making use of such means as will help to allay it D. Cyprian de zel● et livore● in fine Among which I commend for a close of all the advice of that blessed Martyr Cogita coeleste regnum ad quod non nisi concordes atque unanimes Dominus admittit Think of that heavenly kingdome unto which the Lord admitteth none but those that be of one heart and affection Think that they alone shall be called the sons of God who by a new birth and holy life answer the image of their heavenly Father Think that we stand in the presence of God beholding and judging the course of our lives and that then we shall come to see him if we now walk pleasing in his sight which that we may do beseech we him who worketh in us both to will Phil. 2.13 and to do of his good pleasure that we may have grace to put away from us all bitternesse Ephes 4.31 32. and wrath and anger and clamour and evill speaking with all malice and that we may be kind one to another tender-hearted forgiving one another even as God for Christs sake hath forgiven us AMEN SERM. VIII ECCLES 12 1. Remember now thy Creatour in the dayes of thy youth A Remembrance needfull for us all not only for those of the younger sort unto whom it is expresly directed but for these likewise of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aeschy apud Stob. elder yeares be they never so aged at least to remember them of that youth they once had and to recall unto their minds those dayes of vanity wherein if on strict enquiry they find any thing amisse as who alasse shall not do so They may redeem that time mis-spent by unfeigned repentance Nor to deferre that work any longer b Vita hac misera est mors incerta si subitò obrepat quomodo hinc exibimus et ubi nobis discenda sunt quae hic negleximus etc. non potiùs hujus negligentiae supplicia luenda sunt Aug. Cont. lib. 1. cap. 11. but even now to take it in hand before they be any elder So the precept some way concerneth us all and every one of us so to take it as if spoken to himself Remember now thy Creatour c. Division The Charge is but short and therefore no hard task to remember Nor be the Contents of it many no more then two the Quid and the Quando The matter to be remembred and the time wherein to be remember it The treaty whereof I shall briefly present unto your attention beginning with him who is the beginning both of us and of all things First Part. AN admonition superfluous one might think to bid any one remember his Creatour as if any one could be so unmindfull as to forget him that hath bestowed ●o many memor●als of himself all the Creatures that we see about us that hath given us our selves so full of eminent blessings and wonders to be the c O admirabile divinum divinae sapientiae monumentum artificii excellentiâ nobilitatis splendore majestate pulchritudinis praestantissimum Ant. Zara Anal●mia ingenior monuments of his divine bounty Insomuch that we cannot look any where not move not breath not live but we have objects on all sides to remember him The d Seneca de Benef. lib. ● cap. 3. Heathen Moralist prescribed this as the onely remedy against the most desperately ingratefull person Beneficiis tuis illu● cinge so to encompasse him with thy benefits Quocunque se vertit memoriam suam f●giens ibi te videat that which way soever he turneth himself from the memory thereof he should not choose but behold them God hath done thus for every man even what the Devill said of Job made an hedge about him and about his house Job 1.10 and about all that he hath on every side that if he would never so ●ain he cannot avoid the sight thereof and yet all this notwithstanding it is possible to forget him nay e Tùm maximè Deus ex memoria hominum elabitur cum beneficiis e us fruentes honorem dare divinae indulgentiae deberent Lactant div inst l 2. c. 1. then most of all when he hath given most tokens of his favour to be remembred It is that whereof he warnes the Jewes Deuteron ch 6. v. 10 11 12. Deut. 6.10.11 12. When the Lord thy God shall have brought thee into land which he sware unto thy Fathers to give thee Great and goodly Cities which thou buildedst not and houses full of all good things which thou filledst not when thou shalt have eaten and be full then beware lest thou forget the Lord. A caveat it seems no more then needed and not enough to secure them from the danger It is this which God so much complains of by the mouth of all his * Psal 78.42 106.21 Isai 51.13 Ier. 2.32 Ezech. 22.12 prophets that his people had forgotten him who had done so great things for them For Ios 8.14 c. So it falleth out many times that whereas a greater largesse of his blessings should be the improving of our memory it proves as we make it the main obstruction thereunto Bishop Andrews on Filirecordare Luk. 16 35. and as a full diet in the vessels of our bodies so a plenteous receipt breeds stoppings in the mind and the vitall parts of our soules It is thus with the best of us many times and therefore no marvell if the worst have need

faith but then withall too there we are charged to hold fast that which is good If having found this we seeke ought else it may be feared to be that which is worse The Heathen man could say as much Reperto quod est optimū Quintil. instit Lib. 3. qui quaeritaliud pejus velit Truth is Gods coin that hath his Image superscription enstamped on it and to alter it in the least is no less than high treason against the majesty of Heaven nor were ever any known to escape his vengeance that attempted it Mat. 15.6 The Scribes and Pharisees may be our example in this case they making voyd the law of God by their traditions and for this cause God gave them over to a reprobate mind confounded their wisdome into Jewish fables Tit. 1.14 as their Thalmud bears sad record to this day Rudis indigestaque moles a rude confused mass of nonsence like Virgils Monstrum horrendum informe where the very light is darknesse And as they for the old Testament so for the New the seven Asian Churches Rev. c. 2. 3. Mr. Hooker Eccl. pol. Lib. 5. never quiet from heriticall impieties touching God and the glorious Trinity till the deluge of misery wherein now they are overwhelmed them viderint qui Stoicum Tertul de praescript cap. 8. platonicum dialecticum Christianismum protulerint It seems there were such in Tertullians dayes that framed Christianity by the rules of Phylosophy † B. Andr. on th worshipping of immaginations and thence have issued more swarms of Monsters then ever Africa produced But the later times may serve sufficiently to warne us by these ration all hereticks the Socinians on the one side and those irrationall the Anabaptists on the other how dangerous it is to affect speculations besides the warrant of Gods word and that as Luther truly said cum exardescit ira Dei when the wrath of God is once inflamed Sleid. Cammens Lib. 10. there is no errour so absurd and senselesse but Satan can make it to be beleeved as it is to be seen in that of Mahomet But to let these passe there is more to be said in favour of these Rulers 1. 1 Tim. 3.16 1. Pet. 1.12 They were not catechised in the great mystery as St. Paul termes it God manifested in the flesh which is so profound that St. Peter tells us The Angels desire to looke into it it is task enough for the blessed Spirits to contemplate they cannot be satisfied with the sight of it but was not made known to the Sons of men in that first age Ephe. 3.5 as it was afterward by preaching of the Gospel 2. Christ our passover was not yet Sacrificed 1 Cor. 5.7 by the example of his death to incite them to suffer with him and by the vertue of his death to worke so powerfully to the mortifying of their earthly affections Nor 3. was the Holy Ghost descended Acts. 2 3. so as afterward he did in the likenesse of fire to quickcn the deadness of their cold and dull affections Mat. 13.12 All is otherwise with us vobis datum est saith our Saviour nobis datum est may we say unto us it is given to know the mysteries of the Kingdome of God the vayle is long since laid aside the Curtain drawn that now is fulfilled that Prophecy of Isaiahr Isa 11.9 The knowledge of the Lord hath fiilled the Ea th as the waters cover the Sea 1 Pet. 2.21 Gal. 3.1 John 12.32 Rom. 8.29 2. Christ hath suffered for us leaving us an example to follow his steps and is dayly before our eyes evidently set forth crucified among us and for the vertue it is magneticall being lift up to draw all unto him to be conformed unto the Image of his death Act. 2.17 3. For the Spirit it is the promise for these last dayes that it should be poured upon all flesh 1 Cor. 10.1 Gen. 7.11 not sprinkled by drops as to these of old that were under the cloud but showred down as it was in the flood when the windows of Heaven were opened R●m 12.6 Having then gifts so far beyond them it will be required that in dutyes we should be beyond them too according to the grace that is given to us and we to hold our selves obliged as more firmely to beleeve on Christ so more zealously to confesse him this we should but what we doe it would do well to be considered 1. Faith First for beleeving never was more pretending to it which of us would not be offended at any that should make question of it Luk. ●8 8● and yet it is that which our Saviour questions whether he should find any such thing at his comming and as unquest onable as we make it it is easy to be mistaken in it there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith St. Paul a knowledge falsely so called 1 Tim. 6.20 why not such a faith too for faith is it selfe but a kind of knowledge Nay clear it is we may be deceived in it by the dead faith in St. Iames Jam. 2.17 Mat. 13 21. not working by charity by the temporary faith in the parable that which endureth for a while by the hypocriticall faith in St. Paul Eph. 4 20. without repentance or newnesse of life and therefore the Apostle knew what he did in calling upon the Saints at Corinth to examine themselves whether they were in the faith or no 2. Cor. 13.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to try their faith as it were on the touchstone whether it were right or counterfet as gold or silver is wont to be tryed for so the word there importeth And no better touchstone then that of Philip to the Eunuch Si credas toto corde Act. 8.37 if our faith be the fruit of a sound heart and not the blossom of the brain only The brain is that which the wise of the world do so much magnify as the imperiall Throne of the Soul the Oracle of reason and understanding But holy Scripture sets more by the heart making that the instrument of choosing judging beleeving and all the reason whereof may very well be because the heart being the fountain of life heat Illyric clavis p. 1. in verb. Cor. and vitall Spirits and having besides a powerfull influence into the affections it is to shew that God is chiefly for the practique or active knowledge as that which is lively fervent and affectionate that he regardeth not so much the speculative notions which are many times cold and heartlesse and may be in hypocrites nay in Devils whose knowledge surmounts the profoundest Doctors all the Sorbon are but Infants in comparison Ethic. Lib. 6. cap. 5. 12. As Aristotle notes of vitious persons that they may be excellent in the Mathematicks but are wholly disabled for moral vertues and civill prudence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉