Selected quad for the lemma: kingdom_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	church_n	word_n	world_n	3,040	5	4.5870	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14197	A golden bell, and a pomgranate A sermon preached, at the visitation in Canterbury. 7. of Aprill. 1624. By Mr. Alexander Vdny, Bachelor in Diuinitie, chaplaine to his Maiestie in ordinary, and minister of Hauking in Kent.	Udny, Alexander, minister of Hauking in Kent.	1625 (1625)	STC 24512; ESTC S118896	30,290	49

qua Secondly in qua wherein this Ministery doth consist and the limits of it A quo Thirdly a quo from whom is this our Ministery Je is saith the Text from the Lord. Fyhe● 4. ● This Ministery was giuen to man for when God ascended vpon hye hee led captiuitie captiue and gaue gifts vnto man and that to foure sorts of men First Prophets 2. Euangelists 3. Apostles 4. Pastors and Ministers now vnder the Gospell which shall continue vnto the end I thought to haue stood vpon this last Order I p●sse them ouer The second thing is to see wherein this Ministery consists you heard it was in seeing and filling that is knowledge and practise First th●u must know God Creator of all things 2 Christ ●s R●deemer 3. The Holy ghost as S●n●tifier both in essence 1 ●●antae ●face and ●ttr●butes Quantae maiestati● vt timea● quamae dignitates vt adores quanta be●● satis vt in se speres Secondly Know thy selfe in three things thou must know thy selfe to bee a good Christian and first quantae fragilitatis Secondly quanta vilitatis Thirdly quantae Iniquitatis Thou must also be learned which learning must haue these vertues First Sapientia coniunctiua Secondly Sixe things Iustitia distributius Thirdly Patientia charitatiua Fourthly Penitentia sanetiua Fiftly Temperantia regulatiua Sixtly Perseuerantia perfectiua Thou must also be a good Minister for if thou bee not a good Christian first Math. 6.8 Act. 15.9 thou shalt neuer be a good Minister of the Gospell which is thy ministration to be a good Pastor thou must bee able to stand before God now there is no standing before God but in purity of heart marke then that the heart is onely purified by faith To stand before God therefore thou must labour by sense feeling to know the course of Gods dealing with thy self for if thou canst not preach by experience thou shalt neuer preach with power fo● the conuersion of Gods people The second thing thou must doe Nam secunda capacitatem audientiū decenda sunt alia pro●und subti●lia 〈◊〉 p●ana simpli●● is to present thy worke before God First thou must know the nature of people if they bee in the Family of Faith or not Secondly if they be ignorant with knowledge as Hereticks thy dut● is told then in the third to Titus If they bee Apost●●es thy duty is to●d thee in the person of Himineus and Philetus to these extreamities Fourthly if they bee simple and ignorant then thou must be first meeke secondly gentle thirdly patient so thou must bee all to all men Gregor p●lo●● 〈◊〉 〈…〉 9. that thou mayest win some to Christ therefroe Gregory salth alliter monendi sunt proterui at qu● alliter pusillanimus the one in seuerity the other in iudgement The third things is this that wee m●st know our Ministerie to be●● worke for when we know the disposition of n●n th●u we must work● and labou●●●our Ministery according●y That this oat Ministery is a worke Paal saith 1 The●● W● beseech you brethren to know them which labour among you and are ouer you in the Lord. Our worke in two things 1 Tim 3.17 The description of a good minister Iohn 7.16 1 Cor 11.23 Ier. 14.1 To rule well● three things Ier. 1.17 1 King 22.14 This worke is in two things First doctrine Seondly gouernement Let the Elders that rule well bee counted worthy of double honour especially they who labour in the Word and doctrine So to be a good workman is to rule to labour well in the Word and not to preach our selues but Christ Iesus the Lord. To rule in the Lord thou must doe three things first thou must deliuer nothing but that thou hast receiued of the Lord for Christ saith my doctrine is not mine but his that sent mee Secondly thou must deliuer his whole message with-holding n●thing therefore God saith to Jeremie Speake vnto them all that I command thee be not dismaied at their faces least I confound thee before them Thirdly in deliuering his m●ssage as Gods Word therefore Peter saith 2 Pet. 4 21. If any man speaks let him speake as the Orracles of God to doe this is first required grauitie as Titus 2.17 Secondly Authority Tit. 2.25 Thirdly Sinceritie therefore Saint Paul saith for we are not as many 2 Cor. 2.17 which corrupt the word of God but as of sincerity but as of God in the sight of God speake we in Christ A quo The third generall point is to know from whom we haue this ministration my Text saith it is from the Lord Let vs first consider if this power bee from the Father only or the Sonne only or from the Holy Ghost Christ Lord of his Church or from all conioynctiue that this Ministery is not from the Father as Creator neither from the Son as ab aterno cum Patre or the Holy Ghost but this our Ministery vnder the Gospell is only from Christ Isa 9.6.7 as redeemer of the World God and Man manifest in the fl●sh for this Isaiah saith of the increase of his gouernment and peace there shall be no end L●k 1.11.32.1 more particularly see Luke who saith and he shall raigne ouer thee house of Iacob for euer and of his kingdome shall be no end Ioh. 18. therefore hee saith my Kingdome is not in this world thereby signifying vnto vs the spirituall gouernement that is in Christ and his members the Church to the end of the world In this Monarchie of Christ consider these things 9 Points to be considered in Christs Monarchiall gouernement First his Throane Secondly his Kingdome wherein yee shall see the King in his Kingdome Thirdly yee shall see his enemies Fourthly his Subiects Fiftly his Lawes Sixtly his Authoritie Seuenthly the place of his Kingdome Eightly the difference betwixt his Kingdome and the Kingdoms of this world the last point is of the continuance of Christs Kingdome First then wee haue to consider these two generall grounds First temporall gouernours haue the custody of externall conctiue iurisdiction and matters belonging thereto The second is that the power of the Church is immediately from Christ the Mediatour giuen vnto all Quest 1 Ar. 1 by ordination this is confessed not only by some of vs but by the Fathers and Popish writers also Bonauenture in 4. sent d. 17.9.1 August Triumphus lib. de potest Eccles Ioh. Gerson lib. de potest Eccles Consid 1. Cardinall Cusanus l b. de Cathol 2 Cap 13. Cardinall Cantarenus tract de Eccles potest pontificis Be● lib. 4. de Rom. pont Cap. 22. First then we haue to consider The nature of Christs Kingdome what this Throne is Secondly who hath it Thirdly who giues it to Christ the Lord. First this Throne is the Throne of Dauid not that materiall Throne wherein Dauid fate in Iudgement but a Typicall Throne for Dauid himselfe

was a Figure of the Messias King of the Church but they shall serue the Lord Ier. 30 9. Ezec. 34.23.24 and Dauid their King Dauids Kingdome was a Figure of Christs Kingdome which was reuealed by his Law from heauen and not by men much more then is there a full reuelation of Christs gouernment Hose ● 4. Note Hose 9.7 for as none had power to giue Lawes to Dauid much lesse hath any man power to giue Lawes to Christ to rule his Kingdome Who shall learne him wisedome Col. 1.16 it is to pull from his Throne by the imperfection of his Lawes he is King ouer all by Creation Psal 27.5 but King of Dauids Throne by donation to make this plaine the Kingdome of God is taken for the vniuersall gouernment ouer all his Creatures Mat. 18.17 the Kingdome of God in particular Act 14.16 is that manner of gouernement which the Father vseth by the Son in the flesh towards his Church in gathering together of his Saints fully by his blood and spirit 1 Tim. 4 14. defendeth his Church and subdueth all his enemies this Kingdome is distinguished in two sorts of gouernement the one is in the Kingdome of grace the other in the Kingdom of glory In the first it is by his word and spirit in the other we shall haue immediate glory in the Kingdome of grace wee shall haue our coniunction with the Father through the Sonne by faith wrought by the spirit in the Word and Sacraments as the instruments thereof Ephes 1 1● 1 Iohn 3.2 Heb. 20.23 Col 3.3 and discipline which is the band and hedge about the Vineyeard giuen by the King to his Church in the Kingdome of Glory we shall haue communion with God by the essentiall word This matter I thought to haue stood vpon by reason it hath not bin handled by many which wold take me many Sermons to vnforld This matter shall be handled elsewhere therefore seeing the time hath ouertaken me I le leaue this matter to your further consideration And now to the Doctrine The Apostle in the former voise inioyneth the reading of this Epistle that it should bee read in the Church of Colosse and Laodicea yet here he addes that Archippus must bee put in mind of his duty that hee should seq and fulfill his Ministery by his diligence in practise and preaching the word of the Lord. Whereupon I gather this first ground of doctrine 2 Doctr. to wit that howsoeuer the Scriptures of God ●e to be read by thy selfe or others yet the reading of them is ●ot sufficient to cast downe the proud ●●inded or to informe the ignorant ●rea hing was the practise of all the ●●st 〈◊〉 of the ●ata●is or to comfort the troubled conscience but if wee would profit by th● Word it must bee taught preached and expounded by liuely voice in the publike Ministery Therefore let no m n thinke that Reading is sufficient in this great worke for Christ was offended to see the people without a Shepheard Aug de Doct. Christ and yet wee cannot say but they had the Law and the Prophets read amongst them and if it ha● been sufficient to haue the Law of God read Math. 9 ●6 Acts 13. why did not the Iewes know and beleeue in Christ whom they had crucified Not. for Moses and the Scriptures did testifie that Christ was to come 〈◊〉 ● 39 which Christ confirmeth This was the forme of old for the Law was not onely read but expounded to the p ople Nehem. ● ● Aug C●ntess lib. ● cap. 13. This wee may see cleare in Saint Augustine who comming to heare Saint Ambrose preach not for the trueth sake yet by Saint Ambrose preaching hee was conuerted to the trueth as hee doth confesse Ad eum autem ducebar abs te nesciens vt per cum ad te sciens duceret The reason of the Doctrine is Ratio Rom. 10.14 because the Lord hath appointed the preaching of the Gosp ll to be the meanes of our saluation Marke then as wee must haue faith which commeth by preaching so must our faith bee grounded on the true sense and meaning of the same Philip said to the Eunuch Actes 8.3 2.35 Vnderstandest thou what thou readest And how can I except some man should guide mee Then Phil●p opened his mouth and beganne at the same Scripture and preached vnto him Jesus The Word must bee applyed with power Hebr. 4.12 for it is quicke and powerfull and sharper then any two edged sword and doth discerne of the thoughts and intentions of the heart Deut. 17.11 Therefore Moses sayeth According to the Sentence of the Law which they shall teach thee thou shalt doe The vse of this Doctrine is to reprooue those that thinke reading of Scripture to bee sufficient If reading bee suffc●ent then why did Christ close the book and make application at Nazareth Luke 4. ●0 28. 1 Cor. 14.13 If this opinion bee in a Minister it is a token thou neuer didst see nor fill thy Ministery but is stone blinde If this opinion bee in you that are the people it is a token you are yet in the way of Reprobation because you cannot abide your sinnes ripped vp and your consciences awakened from the sleepe of sinne Therefore Paul sayeth If thou pray with the Spirit thou must pray with vnderstanding also Let vs marke one thing albeit thou haue neuer so great learning yet thou mayest bee ouertaken with passions and infirmities and then of thy selfe thou shalt not bee able to see the danger without it bee tolde thee by others Did not Dauid know hee had committed murther and yet the child of God yet hee did not rise from his securitie vntill Nathan did apply the Sword of the Word to his sleeping conscience Note saying Thou art the man By this wee may see how needfull it is to haue Ministers not onely to reade but to apply the Word with power to the consciences of men and women and especially at this time and in this dead age wherein we liue I told you in the opening vp of this Text by way of obseruation that the people should admonish the Pastor of his duetie but now Paul giueth the admonition himselfe Doctr. 1 Whereupon I gather this second ground of Doctrine Wee see then albeit Ministers haue power and authoritie in the Church of God notwithstanding if they be negligent they must be put in mind and admonished of their duty for their places doth not exempt them from other mens ouersight and charitable admonition 1 Tim 〈…〉 which most bee done in lou● Therefore Paul saith rebuke not an Elder but reproue him as a Father assure thy selfe whatsoeuer be thy dignity in the Church I say to thee in the name of Christ Note that no place of dignity or honour worldly should hin●er thee in the worke of the ministerie all antiquitie before corruption