Selected quad for the lemma: kingdom_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	great_a	heaven_n	know_v	2,359	5	3.7515	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10903	A sermon of loue Instructing all men to vnite and ioyne themselues in hearty loue, and Christian charitie with one another. Preached at Folkestone, a maior towne in Kent. By Francis Rogers, Batchelor in Diuinity; and sometimes fellow of Trinitie Colledge in Cambridge.	Rogers, Francis, d. 1638.	1613 (1613)	STC 21174; ESTC S112048	24,461	54

pulled off his hat to one whom hee met which man vnciuilely passed by and left Socrates vnsaluted whereupon one said vnto Socrates Why are you not angry with that vnmannerly companion To whom Socrates replyed If I had met one with a crooked backe and which had a body more deformed then my selfe should I be angry with him To whom the other answered No truely and then much lesse haue I cause to be displeased with one that hath a vvorse minde then I said the the Philosopher Euen so to make some application to vs Christians Hath thy neighbour done thee iniurie Surely this proceedeth out of his Soules infirmitie and therefore be not offended because he hath a worse Soule then thy selfe for indeede in stead of hurting him againe thou hast more neede to pitty him and to pray for him I but thou wilt peraduenture say The offences are not small and ordinary but great and haynous such as flesh and bloud cannot endure 1 Cor. 15.50 Alas beloued Flesh and bloud shall neuer enter into the Kingdome of Heauen but he which is borne of water and the Spirit and know thus much that the greatest iniuries offered vnto thee are not comparable to the least sinne thou committest against GOD for the greater the obiect offended the greater is the sinne committed Offer to kill an ordinary man and not effect it thou hast but a small punishment but offer to kill the King and thou art punished in the highest degree thus you see how one and the selfe-same sinne is greater and lesser in regard of the obiect offended now then almighty God being infinite and eternall the least sinne against him deserueth infinite and eternall punishment How then canst thou hope for pardon from God for thy great sins against him when thou wilt not forgiue thy neighbour his small sinnes against thee in comparison Mat. 18.25 as our Sauiour setteth forth at large in the Parable of the vnthankfull Seruant who hauing to himselfe forgiuen tenne thousand Talents would not forgiue his fellow-seruant one hundred pence this Master is God this Seruant to vvhom tenne thousand Talents are remitted is euery Christian which hath his sins washed away in the bloud of Christ these hundred pence of the fellow-seruant are those small sinnes which one brother offereth to another A Talent was then two hundred pounds then what difference is betwixt twenty hundred thousand pounds and one hundred pence so much difference and more is there betweene our sinnes to GOD and our Brothers to vs. O then for shame good Christian speake not of the greatnesse of thy wrongs but rather pray so much more earnestly to God and say with our Sauiour Luke 22.34 Father forgiue them they know not what they doe And with the blessed Martyr Saint Steuen cry Acts 7.60 O Lord lay not their sinnes vnto their charge Imitate Almighty God who is quicke to shew mercy as wee see in the Prodigall Sonne Luke 15.20 to vvhom hee ranne forth speedily and with all haste embraced him but God is slow to anger and reuenge for when hee came to punish Adam in Paradise hee came not running Genes 3.8 but walking and that not in the heate of the day but in the coole of the euening euen so be thou swift to forgiue thine enemie Let not the Sunne goe downe vpon thy wrath Ephes 4.26 but be slow to anger and reuenge for hee which is angry with his Brother vnaduisedly Mat. 5.22 shall be culpable of Iudgement I but thou wilt yet say I can be contented to liue in peace to forgiue great wrongs but I am often wronged and still iniured I can neuer liue in quiet Know thus much my beloued Iames 3.2 Psal 19.12 that not in one or two things but in many things wee all sinne against God and who is hee which knoweth all his iniquities Ibid. Had not euery one neede to pray with Dauid Lord clense me from my secret sinnes Luke 11.4 Doth not our Sauiour teach vs daily to pray Forgiue vs our trespasses And also daily to practise forgiuenesse to our brother sinne he not seauen times Mat. 18.22 but seauenty times seauen times in one day Consult not therefore with flesh and bloud but submit thy selfe to Gods Law which telleth thee that the greatest Commandement is to loue the Lord thy God with all thy heart with all thy soule and with all thy minde and that the second is like vnto this Thou shalt loue thy neighbour as thy selfe Wherefore be not a Christian in shew but in deedes imitate thy Sauiour Iesus who doth not onely not hate his enemies but bestoweth many benefits vpon them as his Sunne shineth vpon the iust and vniust his raine falleth vpon the good and bad so do not onely not reuenge thee on thy enemie but loue him doe him good and pray for him and reason good for if GOD the Creator spareth his Creature much more must thou spare thy Fellow-Creature if GOD the Lord of all doe forgiue his Seruants then must thou forgiue thy Fellow-seruants Wherefore embrace loue with all men If thine enemy be hungry feede him Rom. 12.22 if hee be thirsty giue him drinke if hee be naked clothe him for in so doing thou shalt heape coales of fire vpon his head that is saith Saint Augustine De doct Christ lib. 3. cap. 16. thou shalt stirre vp in thine enemie the burning zeale and sorrow of Repentance causing him to grieue that hee hath offended that man vvho is so ready to succour and to relieue his vvants and miseries To conclude this first point Psal 34.14 Rom. 12.18 Seeke peace and ensue it if it be possible as much as in you is haue peace with all men For as Saint Iohn saith hee which hateth his Brother is a murderer 1 Epist 3.15 and wee know no murderer hath eternall life abiding in him But as the same Apostle saith let vs loue one another 1 Epist 4.7 for loue commeth of God and euery one which loueth is borne of God and knoweth God And so I passe vnto the obiect whom wee must loue namely our Neighbour Thou shalt loue thy Neighbour Difficile est humanam animam nihil amare saith Saint Hierome It is hard that the Soule of man should loue nothing for Nihili est qui nihil amat saith Plautus Hee is to be esteemed as nothing which loueth nothing especially seeing there are so many obiects for to loue In which respect it is obserued that there is no one word in the Greeke tongue which receiueth so many Compositions as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Loue. There is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is The drunkards loue The Leachers loue Ambitious loue Pleasures loue c. But of all other obiects of loue Saint Augustine doth reckon vp foure as most principall De doct Christ lib. 1. cap. 23.

WHat S. Hierome saith of the whole Booke of Iob may most truely be verified of this saying of our Sauiour namely Singula in eo verba plena sunt sensibus Hiero. Paul that is Euery word is a full sentence affording large scope and ample matter for to entreate of but that I may the better confine my selfe vnto the time allotted for this businesse obserue three things first a commandement Thou shalt loue secondly the obiect vvhom wee must loue thy neighbour thirdly the meane how farre this loue must be extended as thy selfe Of the precept Thou shalt loue The Morall Law of God contained in the ten Commandements is diuided into two Tables the first setteth forth our duty vnto God wherein nothing else is required at our hands but Loue so saith our Sauiour Mat. 22.38 The first and greatest Commandement is this Thou shalt loue the Lord thy God with all thy heart with all thy soule and with all thy minde where we learne our loue to God must be like vnto death for there is no earthly liuing creature so strong so weake so rich so poore so olde so young so noble so ignoble of what condition soeuer but Death doth ouer-come all euen so though wee may loue Wife Children Father Mother Brother Sister Kinsfolke Friends Honors goods and our owne liues yet the loue of GOD must surpasse them all or else wee are not worthy of God saith our Sauiour The second Table containeth our dutie towards our Neighbour and therein likewise is nothing else required at our hands but Loue Mat. 10.37 so saith my Text The second is like vnto this thou shalt loue thy neighbour as thy selfe So that as Saint Augustine Epist 56. speaking of Humilitie saith the first vertue in a Christian is Humilitie the second Humilitie the third Humilitie and so often as you vvill aske mee I will answere nothing but Humilitie not because there are no other precepts in the Bible but because vnlesse Humilitie goe before all other vertues accompany all other vertues and follow after euery vertue Pride will deflowre our holiest actions In like manner S. Paul 1 Cor. 13. seemeth to speake of Loue saying that the first vertue in a Christian is Loue the second is Loue the third yea all required in a Christian is nothing else but Loue therefore he saith 1 Cor. 13.1 Though I speake with the tongue of men and Angels and haue not Loue I am as sounding brasse and a tinckling Cymball And againe Though I had the gift of Prophecie Verse 2. and knew all secrets and all knowledge yea if I had all Faith so that I could remoue mountaines and had not Loue I were nothing And againe Though I feede the poore with all my goods Verse 3. and though I giue my body to be burned and haue not Loue it profiteth mee nothing Hence ariseth so many commendations of Loue in the Scripture as Loue enuyeth not Colos 3.14 it suffereth all things it beleeueth all things it hopeth all things it endureth all things Iames 2.8 It is the bond of perfection the Royall Law the great commandement It is Christs owne precept yea Iohn 15.12 God himselfe is tearmed by the name of Loue 1 Iohn 4.8 Hence the ancient Writers made so many exhortations to loue and wrote so many commendations of Loue. Loue saith Philo Iudaeus is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a short word but yet it containeth much matter to be spoken of Mat. 13.31 like the graine of Mustard-seede the least of all other yet groweth so bigge as the Fowles of the ayre build their nests in the branches of it Rom. 13.9 so is Loue the abridgement of the whole Law 1 Tim. 1.4 the end of the Commandements the fulfilling of the whole Law Rom. 13.10 Insomuch as Clement Alexandrinus calleth a louing man a God Gregory Nazianzene being asked what was the best thing in the world answered Vnitie Peace and Concord and being asked the worst thing answered Hatred Discord and Contention this is illustrated by a Similitude As maine Ocean Seas and deepe Riuers in themselues are fit for ships to saile in and to hinder the passage of enemies into the Country which they enuiron but let them be cut into narrow channels and small gutters then they are vnfit for eyther Euen so where there is loue and amitie there all things prosper by concord small things become great but where is discord and strife there nothing flourisheth for by dissention great things become small Luke 11.2 yea nothing at all For Kingdomes saith our Sauiour diuided among themselues cannot endure Though God had often foretolde of the miserable destruction of Hierusalem Iosephus de bell Iudae which was performed by the Romanes yet nothing did worke their so speedy and lamentable ruine as their owne dissentions and ciuill warres within themselues see this likewise verified in the aeconomicall gouernment Therefore it is vvorthy noting that Silurus hauing fourescore sonnes seeing them at discord among themselues tyed vp a great Faggot of stickes together and gaue to each sonne a piece of the cord which tyed them and bad them all assaye to breake the Faggot vvhich vvhen they had long endeuoured they could not effect vvhereupon the old man loosed the Faggot and gaue to euery sonne one single sticke vvhich euery one could easily breake in sunder euen so while Christians and brethren vnite themselues in Loue and Charitie so long it is hard for them to be ouerthrowne but vvhen once they are at hatred within themselues then the deuill easily ouercommeth them for he goeth vp and downe like a roaring Lyon seeking vvhom he may deuoure vvhere the Greeke is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quem vvho in the singular number catching them one by one not quos in the plurall number vvhen they goe in couples Obserue likewise how discord in the members ouerthrow the priuate body of euery particular man therefore it is a pretty fable in Aesope that at a certaine time the members in the body fell at dissention vvith the belly the hand vvould reach it no meate the foote vvould goe for no meat in the end all the whole body vvaxed so feeble as it was ready to perish then the hand would reach meat the foot fetch meat the mouth chawe meat but alas it was too late to shut the doore after the Steed vvas stolne for the belly was so faint and weake as it was able to receiue no meate and so the vvhole body was consumed and as dissention ouerthroweth kingdomes priuate families the soules and bodies of men euen so it doth wholy consume the wealth and estates of men as is seene in the lame man and the blinde man of which one for want of lims vvas not able to goe the other for want of eyes could not see to goe vntill at last they agreed together that the blinde man should carry the lame man the lame man should