Selected quad for the lemma: kingdom_n
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A10050
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The marchant A sermon preached at Paules Crosse on Sunday the 24. of August, being the day before Bartholomew faire. 1607. By Daniell Price Master of Arts, of Exeter Colledge in Oxford.
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Price, Daniel, 1581-1631.
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1608
(1608)
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STC 20296; ESTC S115212
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21,895
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42
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or other circumstaÌ„ces with stories of husbandrie from Columella axioms of philosophie from Aristotle Pet. Mart in 1. Cor. 15. Hem Com. in Tit. 1.12 Pisâ— in Tit. 1 â—â— Cal. in Cor 15.33 aphorismes of Physick from Galen maximes of Law from Iustinian so vsing Demosthenes Tully for force of speech Plato for Similies Lyvie for historian eloquence Virgil for descriptions Tacitus for wit Seneca for excelleÌ„ce of humanitie Plutarch for moralitie Sure J am that profound Austin in his questions learned Ierome in his expositions patheticall Chrisostome in his amplifications melifluent Bernard in his meditations pitthie Cyprian in his perswasions sweet Ambrose in his allusions eloquent Nazianzen in mouing affections doe make good vse of these writings knowing that Quodcunque scriptum est c. whatsoever is written before time is writteÌ„ for our learning as for example in this Text wherin as in al parables Christ applyeth them to heauenly vses so more especially in this he implieth thus much that if a Marchant in his worldly vocation doth so continuallie follow his trade in seeking finding buying selling exchanging how much more should a Christian labour in his profession and in his conversation to runne his race to fight his fight to finish his course And if the marchant doe so much trauel for the attaining of a pearle how much should a ChristiaÌ„ labour for the precious pearle of his saluatioÌ„ The K. of heauen is like vnto a marchant maÌ„ c. which is as you see Ho Worshipful beloued a parable for the Author most blessed for the matter most gracious for the example of the marchant most famous for the marchaÌ„dise most glorious for the gaine most desirous more to be desired then gold yea then fine gold The KingdoÌ„e of heauen is like to a man not to everie man but to a marchant man not to everie marchant but to a marchant that seeketh pearles nether to one that seeketh al kind of pearles but to a marchant that seeketh good pearles nether to one that onlie seeketh but findeth and hauing found selleth and hauing sould buieth and hauing bought exchangeth manie good pearles for one naie all his good pearles for one goodlie pearle a pearle of great price and so you see that the kingdome of heauen is compared to a wise diligent seeking finding buying selling exchanging marchant The K. of heauen is like to a marchant c. Beloued the action of this marchant is not for anie smal but for great gaine not for anie carnal but for spirituall glorie not for anie transitorie but for an eternal treasure The K. of heauen is like to a marchant c. VVhat trade more honorable then the marchant what marchandise more honorable then the Kingdome of heauen Yee are manie of you come hether as buiers as sellers as marchants and therfore at this time what argument more suasible more plausible more forceable more available then this the K. of heauen is like to a marchant like to a seking finding buying selling exchanging marchant Diuisio In these words J wil obserue these two general points 1. the difficultie of obtaining the KingdoÌ„e of heaueÌ„ intimated in that it is compared to a marchant the most diligent careful assiduous industrious laborious and indefatigable of al other kinds of life 2. The earnestnes required in pursuing this kingdome expressed in the seeking finding buying selling exchanging al. Subdiuisio In the 1. obseru 1. the thing compared The kingdome of heaven 2. The thing to the which it is compared Is like to a Merchant man In the 2. obserue 1. the wisdome in seeking who seeketh good pearles 2. his successe in finding VVho having found a pearle of great price 3. his deere purchase in obtaining went and sold all that he had and bought it These be the limits of my passage the land markes of my merchant the particulers to be entreated of at this time and the proper circumstances of text The Lord blesse me in speaking and you in hearing giue vs al a true vnderstanding in al things in Christ Iesus First of the first 1. The thing compared In Scripture we had read of many and sundry kingdomes of the K. of Sathan the K. of the world the K. of Antichrist the K. of Christ the kingdome of God the kingdome of heauen The kingdome of Sathan being that tyrannical regencie by which the Prince of darknesse ruleth in the children of disobedience The K. of Antichrist whereby the Pope the ille ipse iste Antichristus doth by his false doctrine blinde and afterwards binde the children of darknesse to bee obedient to him The kingdome of the worlde is properly that humane gouernment by which one or diuers doe by Gods ordinance direct and gouerne the children of men The K. of God or of Christ or of heauen is that spiritual gouernment begunne in euery of the elect in this life by the glory of grace and fully accomplished in the life to come by the grace of glory There is much difference betweene the regimeÌ„ts of these kingdomes the gouernment of Sathans kingdome Tyrannical of Antichrist Papistical of the world Politicall of heauen spiritual Nay there is much difference eueÌ„ amongst the kingdomes of meÌ„ as they bee subdiuided in the K. of the world Aventinus in his bello Turico could obserue that the Empire of Germany was regnuÌ„ regum a kingdome of kings because there were so many princes in that dominion that the kingdome of France was regnum asinorum Aventi bell Ture a kingdome of asses because of the many taxes and grieuous burthens they endured that the K. of Spaine was Regnum hominum a kingdome of meÌ„ because they are so obedient to their prince That the K. of England was Regnum DiaboloruÌ„ a kingdome of Diuels because the subiect had so oft proued Traitors and betraied depriued their Princes If the kingdome of meÌ„ differ so much how much doth the kingdome of God differ from men The K. of this world from the kingdome of the world to come the kingdome of earth from the kingdome of heaueÌ„ For this kingdome is that whereof Christ is the king the Christians the subiects the laws the word the officers the Preachers the vicegerents the governours the enemies of this kingdome sinne sathan death and damnatioÌ„ the weapons of this kingdome praier faith hope and charitie The place of this kingdome this world and the world to come the continuance of this kingdoÌ„e for euer euer It is a prepared a Mat. 25 44 kingdome It is an eternal kingdome b 2 Pet 11. it is a blessed kingdoÌ„e c â—uc 14.15 it is a heauenly kingdome d Mat. 24.34 It is a powerful kingdome a glorious kingdome an everlasting kingdome for his is the kingdome the power and the glory for euer and euer Amen In scripture it is diuerslie taken Cal. in Mat 2.3 Mar. in Math. 18. 1. Beza in Math. 5.20 sometimes pro restitutione ad
Beatam vitam as Master Calvin sometimes pro Ecclesiae renovatione as Marlorat somtimes pro immortalitate Dei filijs promissa as Master Beza here it is taken pro Ecclesia as the CommoÌ„ Glosse pro Ecclesia militaÌ„ti as Carthusian pro Evangelij predicatione as Lyra pro Notitia scripturarum as Aquinas most properly for the Gospel as the current of Interpreters doe runne for this is that light of the laÌ„thorne of Jsrael the knowledge of the Aphorismes of Christ the wisdome of the Crosse the Beacon of the soule the Cubit of the Sanctuarie the Glad tydings the power of God to salvation and the Encyclopaedia of al knowledge Hugo because Quicquid in eo docetur veritas quicquid praecipitur bonitas quicquid promittitur foelicitas est Quia Deus veritas est sine falacia bonitas sine malitia foelicitas sine miseria Whatsoeuer is taught herin is truth whatsoeuer is commanded is goodnes whatsoeuer is promised is perfect happines c. It is a misterie 1. Cor. 4.1 a misterie hid from the beginning of the world Eph. 3.9 the revelation of this misterie Rom. 16.25 Jt is a new couenant Ier. 3.31 Jt is the administration of the spirit Clem. Alex. 1. stromat 2. Cor. 3.8 Clemens Alexandrinus obserueth in the 1 of his StromatoÌ„ that the law was a schoolmaster to the Hebrues philosophy a schoolmaster to the Grecians before Christ but after the comming of Christ the law and Philosophy became handmaids of the Gospel and the Gospel was the only schoolemaster to the Jews Gentiles to the Grecians and Barbarians bond and free Law Philosophy being subiect to the Gospell as Agar Ismaell to Sara And therefore well may the Gospell bee called the K. of heauen because it is the meanes to bring Christians to the K. of heaueÌ„ so that the doctrine I obserue out of these first words is this Doct. That the knowledge of the Gospel is to a ChristiaÌ„ heauen vpon earth The reason of this I drawe a minore Reason as the Schooles speake if the law were so sweet pleasant delightsome vnto man how much more shoulde the Gospell Now of the Law David thus speaketh Psal 19.8 the Law of the Lord is powerful conuerting the soule The testimony of the Lord is sure and giueth light vnto the simple The statutes of the Lord be right reioice the heart The commandements of the Lord be pure giue light to the eies The feare of the Lord is cleane and endureth for euer The iudgmentes of the Lord are true and righteous altogither more to be desired then gold yea then fine gold sweeter also then the hony and the hony combe Psalme 19.8 How much more the Gospell that was not deliuered with thundring or lightning or trembling or with the Trumpets sounding or with the earth quaking but was deliuered by God receiued by Angels proclaimed to shepheards preached by fishers yet so ioiefully deliuered receiued proclaimed preached as that all the host of heauen the sweete singing quire of Cherubins at the receiuing of it sang that Angelicall and Evangelical hymne Gloria in excelsis Glory be to God on high in earth peace good will towards men No man I hope doubteth of the supremacy supereminency of the Gospell hauing such comforts and ioies and pleasures as it is receiued by men and such exceeding authority as it is receiued from God writeÌ„ by the finger of God revealed by the will of God inspired by the spirit of God pronounced by the mouth of God and proclaimed by the power of God the knowledge of the gospell being the knowledge of C. the knowledge of C. being life eternall and life eternal being the K. of heauen This made a father thus to speake Nihil in hac vita dulcius sentitur nihil avidius sumitur Iugo li. 30. de Anima nihilita meÌ„tem ab amore mundi separat nihil sic animum coÌ„tra tentationes roborat nihil it a homineÌ„ excitat ad omne opus bonum Nothing in this life is more sweetly affected nothing more earnestly desired nothing doth so fortefie the soule against the assaults of temptation Nothing doth so excite a Christian and assist him in the performance of any good worke Vse The vse of this doctrine is to incite al that are the sonnes of the most high to the due embracing of this heauenly blessing of this holy and happy knowledge And surely euerie man should bee so much the more earnest in seeking this kingdome as the hinderers are violent in opposing theÌ„selues against our spiritual desire in this for we shal finde the flesh ready to infect the world ready to withdrawe the wicked ready to disturbe those that desire to bee Citizens of that Celestial JerusaleÌ„ it shall much moue the true Christian to the pursuit of this glory if he doe but consider the common backsliding and hypocritical professing of many who doe serue to affect this knowledge hauing a name as the Church of Sardis hauing a name that they are aliue when they are dead Anaâ—harsis Anacharsis told the Athenians that they vsed their mony to no other end but to nomber with all so sure may it bee said of many that they vse the gospell but only for a shew only for a name They can crie Templum Domini Templum Domini and yet wil be ready to persecute Dominum templi they seeme to be as Aaron but are as Abiram to be as Simon Peter but be indeed as Simon Magus to be as Paule a Doctor of the Gentiles when they be but as Saule a persecutor of the Christians to carry the name of Iuda the minde of Iudas The name of Cephas the minde of Cayphas and so are become as backsliding Ephramites or as rebellious Israelites or as reuolting Apostats turning the grace of God into wantonnes by their bare and naked earth creeping hypocritical profession Beloued beware of such and set your desires be harty in purity of minde christianly in conuersation of manners and entirely without faigned dissembling Let euery one of you covet these spiritual things it shal not be any vsurpation if euerie Christian in a spirituall ambition seeke this kingdome and desire to bee entitled with the name of a king for as Greg. obserueth Optime Sancti viri sacrae scripturae testimonio reges vocantur quia praelati cunctis motibus carnis Greg. modo luxuriae appetituÌ„ infranant modo aestum avaritiae temperant modo gloriam inclinant modo suggestiones obruuÌ„t modo igneÌ„ furoris extingunt Gregorie Worthyly are holy men called by the name of kings by the Testimony of the holy Scripture because of resisting the motions of the flesh sometimes bridling their luxurious appetites sometimes tempering the heat of their couetous desires sometimes humbling their glorie sometimes repressing the suggestions of the flesh sometimes extinguishing the fire of their anger Let meÌ„ remember that God hath made them spiritual