Selected quad for the lemma: kingdom_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	earth_n	glory_n	great_a	2,131	5	2.9800	3	false

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

non alius statui potest quam Deus natura auctor longissimè enim exuperat omnem naturae virtutem Voss de resur thes 20. P. Mart. in 2. Reg. 4. redemption in his twofold nature both as Christ the Lord in his divine and as Jesus a Saviour in his humane nature shewing in the one his hability in the other his propriety to raise us But both ways the raising belongs unto him more eminently as he is God for who fitter to repair the body then he that made it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as St. Gregory Nyssen speaks He best knows how to mend his own work that is ruined and to restore it unto its former integrity This is the Act of his Wisdom but it is the Act also of his Power and that so transcendent as no power beside is able to effect it Not * Num. 4. Plato's revolution of the Spheres nor * et 62. Origens disposition in the dust that might lye for ever dispersed did not God recall it into a body So it is this way the Prerogative of the Deitie and thus it is common unto the whole Trinity who * Singulorum in trinitate opera trinitas operatur unicuiqne operanti cooperantibus duobus conveniente in tribus agendi concordia non in uno deficiente efficacia peragendi Aug de ver dom serm 11. as they are one in Essence and nature so they are equal in working But it belongs more peculiarly unto Christ as he is Man for by man came also the resurrection of the dead 1 Cor. 15.21 First by the vertue of his humane nature united personally unto the Deitie wherewith * Caro suo ministerio divinitatis operibus inserviit et humanitas factae est organon per quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suam operationem exercet Athanas in Aur. ser 4. it concurreth as an instrument unto the raising of our bodies being endued with a quickening power conducing to that work which Power he manifested in these essayes of the resurrection those dead that he raised to life in the dayes of his mortal flesh when he dispatched not the miracle by a Word alone as he made the World but by touching the Bier Luke 7.14 to shew us thereby saith Theophylact that his flesh hath a quickning vertue being married to the Word that quickneth all things And he will manifest this power more apparently at the general resurrection Dan. 12.2.3 with Iohn 5.28.29 when by the voice of the Son of Man all that sleep in the dust shall be awakened and start up unto Judgement In protrept seu admonitione ad Gentes Then again as by the Vertue so by the Merits of his humane nature in his bitter and bloody passion whereby He crucified death into life as Clemens strains it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and opened the Kingdom of Heaven unto all believers That as the death of the legal High-Priest did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Isidor Pelusiot notes restore the casuall man-slayer unto the Land of his possession Epist 109. lib. 3. on that place in Numbers chap. 35. v. 25. so the death of our eternal High-Priest will restore us to our heavenly Countrey for having taken away sin that was a Christus per mortem suam peccatum sustulit quod fuit causa mortis nemini v. dubium est quin causa remota effectum auferatur Pet. Mart. the cause of death life followeth of it self as we may see in the Articles of our Creed straight after the forgiveness of sins comes in The resurrection of the body that cannot long be imprisoned in the Grave the ransome once paid for its deliverance or our Saviour should loose thereby the reward of his sufferings who had not suffered so much in his body but that ours should enjoy the benefit So that Tertul. de resurr carnis Merito suscitaturus we may assume Tertullians confidence well may he raise the flesh that himself was made and from death that himself suffered and from the grave where himself was laid Nor need we make d●ubt but what He hath begun in himself He will accomplish likewise in us and raise also our vile body the subject of this work and our next particular Second part The subject Had it been our innocent body such as it was at the first making it had been no ordinary preferment for flesh and blood the spawn of earth to inherit the Kingdom of God And yet then it was in its purity and had some nearer affinity with Heaven but for this vile and despicable body so marred and disordered by sin for this to have the glory of a resurrection is a miracle as great as the resurrection you will easily allow of the wondring if you but survey the story of its vileness Tertul. de resur In its Original Ex foecibus terrae in in Tertullians language from the slime and dregs of the earth no better then the dust we tread on Nay worse since that a Job 14.4 secund vulgat De immundo semine in Jobs confession conceived of unclean seed such as we even blush to think on Then in its best estate obnoxious to all the variety of miseries as want diseases age deformity and whatever either injury can inflict or weakness suffer and yet there were some excuse in its weakness but it hath malignity also opposing and b Wisd 9.15 depressing that which is divine in us with its earthly weight and obscuring the splendor of our heavenly spirit that some * Aliud esse inferos negaverunt quam ipsa corpora quibus inclusa anima carcerem foedum pa●iatur c. Vid. Macrob somn Scipionis lib. 1. Philosophers in a zealous blasphemy pronounced it the only hell of the soul in which she did not so much live as take pennance and some * Martio Basilides Valentin Manich. Hereticks by a bolder sacriledge denyed it to be Gods own making and devised another to be the Creator But in a more sober detestation you may hear Nazianzen accusing it by his own experience Nazian Orat. 16. de Paup amore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that when it flourishes vexes me with war and when it languishes afflicts me with grief which I love as a fellow-servant and loath as an enemy fly as an impediment embrace as a companion If I strive to oppress it I want its assistance in good actions and if I deal friendly with it I endanger a rebellion O wonderful Conjunction and alienation what I fear I cherish what I love I fear we have here so much to look upon that we may forget to look any farther Post totū ignobilitatis elogium caducae in originem terram cadaveris nomen de isto quoque nomine periturae in nullum inde jam nomen in omnis vocabuli mortem Tertull. And yet the greatest vilenes is behind in its frailty and dissolution to see it fall into earth that earth crumble

them after so odious a fact you shall find their constant malice tormenting him after death with barbarous indignities They defame him to Pilate by the term of Deceiver as if his miracles were but so much imposture to delude the people They secure his Sepulcher with * Sealing the stone and setting a watch verse 66. Mat. 28.12 double munition impiously suggesting their own absurd phancie of his being stollen away thereby to discredit his professed doctrine of rising from death The truth whereof how they labour to stifle appears by their practising with the souldiers whom they prompt with large mony to say he was stollen away against the evidence of their own senses Lastly to fill up the measure of their spight they persecute him afresh in his surviving disciples Acts 4.17 c. Chap. 5 40 Chap. 4.4 1 Cor. 2.8 i ● Eorū qui inter homines vel sapientia vel opibus ac potentia caeteris praestant Beza Anct. whom they forbid with threatning and beating to preach in his name as if they feared lest after the rate of so many thousands as were converted at Peters one Sermon themselves should shortly be left alone as the monsters of unbeleef And for such in effect the Apostle reckons them where he termeth the Gospel such a mystery as none of the Princes of this world knew that is none of those whom the world accounts eminent either for wisdom pow●r or riches were called to be partakers of it But if it be true that none of that quality are admitted how shall this of my text be verified that among the chief Rulers many beleeved None and many are such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as can no more stand together then light and darknesse To reconcile this seeming repugnance we are by many to understand but some greater number of beleevers then could be expected from men so dignified As such they were many though few if compared to the residue of unbeleevers and thus it will be no hard matter to accord the Evangelist with the Apostle who intended not by his negative to exclude all great ones from being converts Piscator observ in 1 Cor. 1.26 but onely to imply that so it was for the greater part they were generally such non-proficients in the School of Christ that he holds it no wrong to charge them all with common ignorance So did our Saviour in the like case where he saith indefinitely Mat 11.25 that mysteries are hidden from the wise and prudent because so few attain unto them Ioh. 3.32 and so the Baptist speaking of Christ saith that no man received his testimony that is no man after a sort considering the number of those that rejected it Although some were known to receive it and the next words evince as much affirming of him that hath received it that he hath set to his seal that God is true And that S. Paul had no other meaning Cor. 1.6 his words before do clearly manifest where he wills the Corinthians to make their calling that not many wise men after the flesh not many mighty and noble are called if not many then some he denies not Acts 13.7 Acts 17.34 or he should have spoken contrary to his own experience The Deputy of Cyprus Sergius Paulus the Judge of Athens Dionysius divers of the nobler sort at Beraea besides some others of Caesars houshold Phil. ● 22 were as so many trophies of his powerful ministery But however give him leave to complain of the rarity of noble Proselytes that found among them such ill successe of his best endeavours which in Felix the Governour wrought only a trembling instead of beleef that is Acts 24.25 Iam. 2.19 no more then is in devills and from his successor Acts 26.24 the noble Festus obtained the censure of learned madness and but almost perswaded the King Agrippa to be a Christian Ver. 28. And yet these may pass for sober In fidels compared to those in the ages following to wit the Roman and Grecian Emperours who being transported with arrogant madness practised all the feats of cruelty during their tyranny to the suppression of religion as Constantine most justly complains of his ungodly predecessors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb de vita Constant lib. 2 cap. 48. the cruel Authors of that Decad of persecutions which they wrote in such bloody characters that but to read them in the Church story is a kind of martyrdom to those that have any bowels of compassion And if the justice of time had not canceld such dismal monuments of impiety you might be yet more distinctly informed by the wicked industrie of Domitius Domitius de officio proconsulis libris septem rescripto principum nefario collegit ut doceret quibus poenis affici oporteret eos qui se cultores Dei confiterentur Lactant. Instit 5. cap. 12. who as Lactantius relateth heaped up seven volumes containing the salvage edicts of Princes for the punishment of Christians Since whom the mightiest Monarchs on earth by the seducement of Satan and Mahomet are to this day the more professed enemies to the Gospel of Christ you have heard enough of this sad truth the summ whereof amounts to this that the Grandees of the world are commonly least in the Kingdom of heaven which is an hard saying to flesh and blood and yet no more then what our Saviour so earnestly pressed Mat. 19.24 touching the difficulty of a rich mans entrance into heaven which did so exceedingly amaze the disciples Verse 25. that it put them to enquire of him who could be saved on such terms But that which he answered in that case may serve as well to resolve us here Verse 16. that though on mans part the salvation of such amounteth to an impossibility considering the weaknesse to resist such strong temptations yet it is feisible with God whose grace is sufficient for them And his grace is not in vain for in all ages many instances are to be found of Rich and Noble that were servants of Christ on earth and are we doubt not entered into their Masters joy Mat. 25.21 But what if many stars of that magnitude seem to come short of the glory of God Rom 3.23 we are not therefore to question the justice of the Judge of all the earth Gen. 18.25 who as He is no respecter of persons Acts 104.3 so high and low rich and poor are alike to him not one preferred before the other but in every condition He that feareth him and worketh righteousness is accepted with him It is only the failing in the duties that makes the difference which is not the fault of wealth or honour but of the persons that abuse them and make that which should have been for their welfare Psal 69 2● an occasion of falling As for instance being taken up with the present lustre of their worldly pomp which filleth their eyes as too neere

of Christ who is the light and the day Quid in zeli tenebras ruis Why dost thou rush into thine old Egyptian darkness and enwrap thy self again in the night of envy and with the damp of that earthly passion extinguish the light of peace and charity 1 Iohn 2.9.11 St. John hath shew'd the danger of it He that saith he is in the light and maligneth his brother is in darkness even until now and walketh in darkness and knoweth not whither he goeth because that darknes hath blinded his eyes Vadit enim nescius in Gehennam Both St. Cyprian and Austin are bold to say it for he goeth blinfold the way to hell and falleth headlong on his ruine as having forsaken the light of Christ Luke 1.79 which should guide his feet into the way of peace To be secured from this danger Iohn 8.12 there is no other way then to follow him who is the light of the world and that by observing what he did and taught who pressed nothing so much as charity while he lived on earth and dying left us an example 1 Pet. 2.21 that we should herein follow his steps Were it not for this he could have saved us Naz. Orat. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Nazianzen speaks by His will alone as He made the whole frame of the world onely by his commanding word but that he would shew how much he loved us and would thereby excite us to love one another This love of Christ should constrain us to walk in love as he also loved us 2 Co● 5.14 Eph. 5.2 and gave himself for us an offering to God for a sweet smelling savour All our bitterness should be allayed with the sweetness of what he hath done and suffered for us Exod. 15.25 as the waters of Mara were made sweet by the tree that was cast into them Lignum crucis is of that vertue that if we apply it as we should Heb. 12 15 no root of bitterness could ever spring up in our minds to trouble us it would prove the mortifying of our lusts and affections the crucifying of this body of sin Rom. 6.5 Now if we have been thus planted together in the likeness of his death we should be also in the likeness of his resurrection 2 Pet. 1.11 and so an entrance shall be ministred unto us into his everlasting Kingdom Rom. 5.8 Col. 1.20 Unto which He bring us in his due time that gave his Son for us when we were enemies to make our peace by the blood of his cross And in the mean time O thou great housholder of Heaven and Earth that hast called us into thy vineyard to work out our salvation by faith and love 〈◊〉 12.6 according to the grace that is given unto us give us evermore of that grace to enable our souls and bodies 〈◊〉 12. to bear the burthen and heat of the day all the difficulties that shall befall us by thy providence during the course of this mortal life And if it shall please thee to impart any of thy special graces to our fellow-labourers so content us with thy self that we may not envie them but glorifie thee O Father Son and Holy Ghost One God eternal Amen SERM. IIII. PHIL. 3.21 Who shall change our vile body that it may be fashioned like unto his glorious body OUr Saviour hath got the victory over Hell Hos 13.14 with 1 Cor. 15.54 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Cypril Cat. 14. Heb. 2.10 Acts 5.31 Iohn 14.2 Dr. Donns Devotions expostulat 14. Eph. 2.19 w●th Heb. 12.22 and the Grave and well may we be at the solemnitie of a Triumph a Triumph of joy and exaltation though not of glory and fruition this we looke for hereafter It was necessary that the Captain and Prince of our salvation should go before us into Heaven both to prepare a place for us and us also for the place we are not ready to go yet a while It is not meet we should come thither in our old cloths these course and soiled bodies this were to lessen the glory of our Saviours triumph they must be new fashioned and refined ere we appear in his train yet in the mean time we are Citizens of the heavenly Hierusalem and have our title and interest therein if we do not forfeit them by our own fault 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 says the Apostle Our * Nos ut municipes coelorum nos gerimus secundū Bezā 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 municipium potiùs quàm c●nversationem significat Gallicè la Borgefia ו Jus civitatis nostrae in coelo est sea cives sumus coeli non terrae Zanch. corporation is in Heaven from whence also wee look for the Saviour the Lord Jesus Christ who shall change our vile bodie that it may be fashioned like unto his glorious body A strange and happy alteration from misery unto felicity to be taken out of the dust and crowned with celestial glory and yet such shall be the honour of our body at the last resurrection it shall be raised out of humble corruption into high and glorious immortalitie of which blessed expectation my text is both the promise and assurance wherein you may see comprized all the means to effect this marvellous work the exalting of our body Division Here is First The Artificer Christ implyed in this Relative Qui Who Secondly the miraculous manner of his working agreeable unto so powerful an Agent transfigurabit shall change Thirdly the matter or subject of this work Corpus nostrum Our body and that though never so unlikely to appearance in being humile a vile body Fourthly the pattern or ensample whereunto he will work Ejus corpori glorioso his glorious body Lastly the project or intent of this work Vt conforme fiat that it may be fashioned like unto it So we have every thing requisite unto the performance of this work the Artificer the Matter the manner the Pattern the Project that may now serve to the raising of our faith as hereafter to the raising of our bodies while we make each several circumstance the Object of our consideration beginning with the first the Artificer Qui who First Part The Artificer It is not curiosity but gratitude to enquire after our Benefactor and him so great a One as the Repairer of our bodies whom we may find with as much ease as satisfaction by reflecting on the last words before where we have displayed with accurare heraldry the Saviour the Lord Iesus Christ verse 20. And why in such plenty of Titles But to intimate unto us both the might and mystery of our deliverer God and Man who as he began will consummate our † Tali auxilio et natura nostra indigebat et causae ut reparare humanum genus nec sine majestate posset humilitas nec sine humilitate majestas Aug. de tem 33. Oratione 3. in resurrect Auctor resurrectionis