Selected quad for the lemma: kingdom_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	glory_n	know_v	lord_n	2,445	5	3.6014	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A90960	A sermon preached before the Honourable House of Commons at Saint Margarets in Westminster, on Thursday the 10. of May, being a day of solemn thanksgiving appointed by the Parliament, for the mercies God had bestowed on the nation through the successfull conduct of the Lord Generall Monck. By John Price M.A. Fellow of Kings Colledge in Cambridge, and chaplain to his Excellency.	Price, John, 1625?-1691.; England and Wales. Parliament.	1660 (1660)	Wing P3336; Thomason E1027_1; ESTC R31126	29,320	48

borders and confines of our Canaan and settlement we should mind our selves of this as Moses minded Israel 'T is not for our righteousnesse or for the uprightnesse of our hearts Deut. 9.5 It may be for the oppression of our enemies which hath swallowed up the heritage both of God and Man or their hypocrisie which is become so odious that the Gospell it self seemed to be questioned 2. Not by strength of Policy Wisdome is a defence saith Solomon but a weak one unless Gods wisdome animate and inspire it He hath established the world by Wisdome Jer. 10.12 Man shall not he shall find but a broken reed that leanes upon his own understanding God hath de facto blasted the counsells of the greatest Politicians Achithophell was the renounedst statesman of his age and master of the craft for he had his extemporary prayers as Dr. Hammond 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tells us from the Jewish Antiquity We all know his end We have lived in an age where some of us have scarce gone to bed without a new government in our heads What have we gained by it but the longer banishment of our own peace and our Lawfull Soveraign whom his subjects can charge with no other guilt then this his own unhappinesse which I think I may safely say was continued not so much for his as for our sakes We have lately seen many practical Paradoxes that is many things fall out beyond expectation Give me leave to propound two 1. That honesty and plain dealing is the best Policy When Christ bid us be as wise as serpents so as to be as innocent as doves he sufficiently furnished us with a Rule of living happily the reading of Machiavell to a stateman being of no more use then the doctrine of Fallacies to a Sophister onely to detect them so we may be as Angels of God to distinguish between good and evil for besides that plain dealing hath that God to protect it the habitation of whose throne is Righteousnesse it morally conduceth to a happy life and hath these two advantages 1. It gaines us a reputation in the esteem of all men both good and bad and he shall easily be trusted of whom all men say he may That he is Cicero's honest man quicum in tenebris mices one that walketh uprightly and worketh righteousness and speaketh truth in his heart Psal 15.2 2. Plain dealing combined with those characteristicall duties of a Christian of doing good for evil returning Blessing for Cursing doth even reconcile our enemies to us So when a mans ways please the Lord he maketh even his enemies to be at peace with him Prov. 16.7 yea they themselves will be But without this Dove-like innocencie all those subtle and serpentine intreagues in which we ingage our selves will not at all availe us 2. The second Paradexe 'T is the most difficult and hazardous adventure to passe the bounds of Justice and Righteousness Cicero's is omnes stultos insanire That all fools are mad-men I need not change his words if you will call those fools whom the Holy Ghost frequently doth in Scripture such that have not the fear of God before their eyes for besides that wickedness brings a curse with it so it is detested by all men though the most men practice it He that hath broken his trust and faith is as a sea-mark or a crosse upon an infected house none will come nigh him and if he hath power to prosecute his enterpriz'd villanies he must necessarily plunge himself into more and greater difficulties Those whom ambition and covetousnesse have engaged to enter upon their neighbours field must erect Naboth's Scaffold to shed his bloud Lycoph● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The support of Wickedness is Wickedness but the root being not watered with the dew of Heaven and having the curse of God and Man the flower must needs sade So by strength of Policy that 's irregular no man shall prevail I conclude this with Hosea 14.9 Who is wise and he shall understand these things prudent and he shall know them for the ways of the Lord are right and the just shall walk in them but the Transgressours the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that prevaricate with God and Man shall fall therein that is their ignorance of and their prejudice against the measures of true wisdome and prudence is the stone of stumbling and the rock of offence wherein most men and the greatest States-men have stumbled and still will 3. Not by strength of Power God will not suffer his creature to set up for himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 5.5 God sets himself in battle array against the proud Talk no more so exceeding proudly v. 3. but seeing they have talked and acted proudly The bowes of the mighty are broken v. 4. They forgat God who gave them strength to draw them He is the Lord of Hosts Heaven and Earth are his Militia but he will not give his glory to them for the axe must not boast it self against him that heweth therewith nor the staffe lift up it self as if it were no wood God to let us know how vain a thing Power is gives us oft ocular demonstrations calls for things that are not to destroy things that are So by strength either of Piety Policy or Power no man shall prevail God will ever reserve to himself the prerogative of changing times and seasons for he removeth Kings The Corollary and he setteth up Kings Dan. 2.21 All the Kingdomes of the earth are his and they must know that he is their only Lord Isa 37.20 All hold in Capite from him States and Princes are but Tenants at will Wherefore let not the strong man glory in his strength A pebble stone kills a Goliah The Chaldee here a Gyant shall not prevail Let not the wise man glory in his wisedome Jer. 9.29 for the foolishnesse of God is wiser then men 1 Cor 1.25 And let a man put his Piety and his Godlinesse into the scale it is nothing Ludit in humanis Divina potentia rebus God will set the supreme moderator and dispense the favours of this lower World without giving us an account of them Eccles 9.11 I returned and saw under the sun that the race is not to the swift nor the battle to the strong neither yet bread to the wise nor yet riches to men of understanding nor yet favour to men of skill but time and chance happeneth to them all that no flesh might have whereof to glory in his sight that not a Gracious man not a Morall man much lesse a wicked man should say he shall prevail Having now surveyed the Text with as much brevity as I could and promis'd let 's now come neerer to our selves and the duty of the day In the Text we have had Gods mercy and justice represented unto us 1. It must be our duty to give him the glory of both 2. It must be our care and wisedome to keep off judgments

subject but passe more breifly to examine Mammons or the Worlds Saints As they have a Saintship of their own so they have assemblies and a gospell of their own The Apostle hath bestowed on them a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 3. A place of Scripture that will ever stand upon record against them They zealously cry The Temple the Temple of the Lord but indeed it is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great goddesse of lucre with the silversmiths of Diana and rather then they will fail of this they will wrest the Scriptures 2 Pet. 3.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 torture and vex them as the Alchymists do their mineralls to get gold wrest them though it be to their own and their countries damnation and ruine Who trembles not to think that they from Scriptures should find a Patent from Heaven to subvert all governments to bind Princes in fetters of iron that they themselves might wear chains of gold Who is not astonished to consider to what height of licentiousnesse jusque datum sceleri some men were arrived at that they deemed it lawfull to cut any mans throat that was not of their own conceptions being as cruell and inhumane as that poeticall Gyant who laid all travellers he met withall upon his iron bed if their stature were longer then it he cut off the overplus if shorter by torture he equalled them to his rule I call the laws of nature to judge of what spirit these men were of Had these insolencies by Gods just judgments upon a sinfull nation longer continued Non hospes ab hospite tutus our Innes might have been our graves and were we travelling the high-way we needed to have a spirit of discerning a second sight to know whether he that encountered us were a Jew or a Samaritan or at least we needed to follow Plato's direction to his Schollars 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to enquire before hand of what principles and what Church the man was with whom we were to converse I thought once to have propounded some distinct characters of such nominall Saints together with their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 methods and designes of deceipt to cheat the World into a good esteem of them that from hence I might take a fuller advantage to incite you to the duty of the day God having silenc'd almost in darknesse the professors of this Saintship and withall to have taught you from the mouth of our blessed Saviour how to beware of Wolves in Sheeps clothing should they again come amongst us but I shall shut up this part by minding you of two things Mark them that under pretences of Religion and vizards of Saintship shall cause divisions amongst you I am the bolder to presse it because it is the Apostles admonition Rom. 16.17 18. and much concerns us at this time Mark them and look well to them who cause divisions and offences contrary to the doctrine which ye have learned and avoid them For they that are such serve not the Lord Jesus Christ but their own belly and by good words and fair speeches deceive the hearts of the simple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 marke them who do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are busie bodies in other mens matters and are ready to set the mark of the Beast upon every thing that disgusts them who whilst they cry up the Kingdom of the Lord Jesus Christ to the disturbance of the Kingdoms of the Earth do indeed mind but Earthly things and serve not Christ but their own interests and Bellies and though their speech may be as fair and smooth as Jacobs yet their hands are as rough and hairy as Esau's These are none of His viz. Gods Saints Mark them that are the peaceable in the Land an Argument it was once that a Heathen King alleadged to infranchize strangers Gen. 34.21 who are Gods Saints and not the Saints of the time who will rather suffer wrong for Conscience sake then do it to your or the Nations disquiet and disturbance Let those men that have long prayed for the peace of our Jerusalem enjoy it by the blessing of God upon your Counsells that as God hath kept their feet from falling so you would keep the foot of pride from their dwellings which brings me to the second part of this division Quomodo servantur how the Saints are kept and 't is servabit pedes he will keep their feet And that either Literally or Mystically 1. Literally The Devil did not mis-represent the Quomodo and manner of Gods protection when he tempted our Saviour Mat. 4.6 He shall give his Angels charge over thee and in their hands they shall bear thee up lest at any time thou dash thy foot against a stone For God doth protect us in our going forth and coming in and we are to pray for it but he tempted our Saviour to put himself out of Gods protection for the Promise reacheth onely to our wayes Psal 91.11 which the Devil de industriâ conceal'd a trick that all Heretiques have learned from the Father of lies to mince and mangle Scripturall truths Now our wayes are not to throw our selves down from the pinnacles of a Temple or the battlements of a Turret to try whether an Angel will take us by the arm and set us gently down true then it is ad literam That God doth keep the feet of his Saints That he doth protect and uphold them as to an outward condition which Saints of old have experienced and recorded in Scripture but we cannot lay down the Quatenus to what measure and to what degree Onely know this That God is as good and his promises as true when Job's feet are in the stocks as when Davids are set upon a rock Which I therefore mention because some of us possibly have been ready to question Gods servabit pedes Sanctorum when we have seen them faln by the hands of violence in our streets 2. Mystically or Allegorically and so we may understand by the feet of the Saints their souls affections for God their ardent desires towards him their resolutions to walk in the way of his commandments Aust For Deum adimus animo non vehiculo They are inward affections raised and blown up by the Almighty's inspiration that carry the Spouse as in the Chariots of Amminadab to the Shulamite and Bride-groom of her soul Cant. 6.12 And here God hath indispensably bound himself that they that truly seek him shall as truly find him Mat. 7.7 Reasons for Gods thus keeping the feet of his Saints 1. Because he will magnifie the power of his grace That when we are weak we shall become strong and when we think our selves to be strong he will let us know our own weaknesse Sperabam aliquando in virtute mea quae tamen non erat virtus saith S. Aug. I once put confidence in my own strength which when I had occasion to use it I found to be none at all Dicebam enim Hoc faciam illud