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
A17328	The rowsing of the sluggard, in 7. sermons Published at the request of diuers godlie and well affected. By W.B. Minister of the word of God at Reading in Barkeshire.; Rowsing of the sluggard, in 7. sermons	Burton, William, d. 1616.	1595 (1595)	STC 4176; ESTC S118396	79,897	163

from the harlot not to come neere the doores of her house and giueth this as a reason lest sayth he thou giue thy honour vnto others and thy yeares vnot the cruell and le●t the strangers bee filled with thy strength and thy labours be found in the houses of strangers And last of all it is a piece of a punishment for the contemners of the worde and those that obstinately disobey the lawes of the almightie For saith Moses If thou wilt not obey the voice of the Lord thy God to keepe and to doe all his commandements and his or 〈◊〉 which I command thee this day The hea●●● shall be brasse and the earth iron The Lord shall giue thee for the raine of thy land dust and ashes vntill thou be destroyed So that pouertie and necessitie bee like a common gallowes at the townes end which hang vp both theeues and murtherers and traytors and witches and all that are brought to be executed Then it is not a part of happines nor a degree of perfection as papists holde but a verie sore iudgement of God Here is now the Sluggards pouertie and the niggards pouertie and the vnthrifts pouertie and the hastie mans pouerty the whoremongers pouertie and the cruell mans pouertie aud the vngodly mans pouertie and pouertie is a whippe for them all By which we are taught not to blame others as many doe if they bee fallen behinde hand but let euery man examine himselfe in these poyntes and if thou canst cleere thy selfe of one suspect thy selfe in another and trie thy heart in all till thou hast founde out the cause as thou wilt trie euery keye of the bunch vntill the locke bee opened And saye to thy soule as Dauid saide to the woman of Tekoah who came to the King about Absalom Is not the hand of loab in all this So is not the hand of flouth or negligence or the hand of crueltie or the hand of incontinencie or of niggardlines or of rashnes or of vngodlines in this my pouertie And this may suffice for the pouertie of the bodie And nowe a little of spirituall pouertie Where of the Scriptures speake sometime in the better part and sometime in the euill part in the better part it is attributed to the children of God to their great commendation and as a speciall ve●tue and grace of God and that is when they be humble lowlie in their owne eyes and thinke poorely and basely of them themselues in respect of others And this is that ●pirituall po●ertie which our Sauiour 〈◊〉 speaketh of and calleth it blessed po●●itie in Ma●th 5. ● ●hen hee saith Blessed 〈◊〉 ●oore in spirit for theirs is the Kingdome of 〈◊〉 To shew that it is not onely a blessed but a rich pouertie because the kingdome of H●auen doth follow it And this is a grace founde ●swell in Kings and great rich men of this worlde sometimes as in the pooret 〈◊〉 when God dooth sanctifie their hearts and teach them to knowe themselues such a one was Abraham a rich 〈◊〉 and Iob a rich man and Dauid a King yet were they poore in 〈◊〉 rite and therefore blessed the contrar●e whe●of is found in those that are wise in their own conceite and wedded to their owne wai●r whatsoeuer can bee said to the contrarie whether they bee rich or poore of such Sal 〈◊〉 saith There is more hope of a foole then of 〈◊〉 Againe to bee poore in spirite is sometime taken in the euill parte not as a vertue but 〈◊〉 fowle vice not as a grace but as a disgrace● and that is when men a bounde in their owne spirites and in their owne iudgements and ●●ing altogether carnall and 〈◊〉 are 〈◊〉 of the spirite of God and barren in the gr●t●● of the same spirite abounding in pride and ba●re● in humilitie abounding in ma●●ce and barren in loue abounding in ignorance and barren in knowledge abounding in 〈◊〉 ●ie but barren in 〈◊〉 and so i● the rest and yet thinke not so ● president of which pouerti● wee haue in theminister and 〈◊〉 of Laodicea to whom Christ speaketh in 〈◊〉 sorte Thou saiest thou are rich and 〈◊〉 with goods and bast needs of not ●ing and 〈◊〉 est not that thou art wr●●●●ed and 〈◊〉 and poore and blinde and naked And in 〈◊〉 do the soule that is destitute of the heauenly 〈◊〉 c●s of the holy ghost is a poore soule although he iette it vp and downe in his silkes and veluets yea and in cloth of golde too But the soule that hath them is rich indeede though otherwise for want of worldlie necessaries they bee constrained to lye begging in the streetes Therefore the holy ghost doubteth not to call them riches saying that God sent the Gospell of his sonne amongst the gentiles that hee might shew thereby to the ages to come the exceeding riches of his grace through his kindenes towards vs in Christ lesus To shew that the giftes of the holy ghost sanctified to the children of God are riches and more then riches for they are exceeding riches And in the same Epistle the Apostle saith that he preached vnto the gētiles the vnsearchable riches of Christ to shew that whosoeuer hath Christ is rich enough Therefore is the Gospell of Christ compared to a pearle of inesti●nable value which could not bee bought except a rich man solde all his substance to buie it to shew how rich they are that haue that pearle Many rich men want these riches Therefore let no man saye oh I am rich and well increased in worldlie goods therefore I am not guiltie of the sluggards sinne for through thy slouthfulnes thy soule may bee poore enough in the riches of Gods spirite how rich soeuer thou bee in the things of this world And if any man woulde haue these riches he must earnestly desire and long after them for the Lord filleth the 〈◊〉 grie with good things but the rich that is the full stomack he sendeth emptie awaie In the 2. of Prou. Salomon propoundeth two thing● and sheweth what course must bee taken of those that will obtaine them The 〈◊〉 the vnderstanding of the feare of God and the knowledge of God the way to get them is to receiue the worde and to hide it then he must hearken with his eares and encline his heart then to calland crie af●er them as if they were going away for feare they shuld not beint●● rained as they are worthie ●nd if they cannot be had with calling and crying then hee must fall to seeking and searching as if they sought for filuer and searched for treasure This being done then shalt thou vnderstand and fi●●● c. to shew that these things sent from God must be earnestly sued vnto and will not ma●rie but with such as will vse them well and 〈◊〉 count of them as speciall guests Vnto whi●● hunger and longing must also be ioyned 〈◊〉 gence and painefulnes for A slotfull 〈◊〉 saith

now a breaking downe of the wall a plucking vp of the hedge and a laying waste of the vine in England to be thought vpon O sluggard if not to be looked for Hath not the Lord tolde vs of his purpose and determination herein againe and againe And are we not rather worse then better for all that Now if these things come to passe wee our selues shall bee iudges whether the Lord hath done vs any wrong or no. Now consider further with thy selfe O sluggard what priueledge hath England more then Israel had How much is the Lord beholding to vs more then to them surely neither to them nor to vs nor to any was euer the Lord beholding for if a man be righteous he is righteous for himself saith Iob. But what promise or warrant haue wee more then they had or any Church from the beginning of the world Hath there not been in nature a continuall intercourse and change of winter and sommer of night and of daye of fayre weather and of ●owle wether of colde and of heate of the spring and the fall And hast thou not obserued the like in the state of grace Surely if thou haddest not closed vp thy eyes of purpose O thou sluggard thou couldest not ch●se but see the Lordes worke therein Well yet thou canst not denye but that there haue beene many alterations and sundry changes in the worlde and thy selfe sometime betweene waking and sleeping but without any feeling wilt sitte and tell of them and what thou hast seene in thy time which shall bee sufficient to condemne thee for it is more then a dreame that thou speakest of But if thou wilt now besides thy owne drousie experience a little listen vnto the word of God and praye vnto God that hee may open thy eyes thou shalt see that which yet thou diddest neuer so much as dreame of like the seruant of Elisha which sawe 〈◊〉 mountaines couered with heauenly souldiers when the Lord opened his eyes which before hee sawe not Marke it well I saye and thou shalt see both how often the Lorde hath turned and as it were wheeled about his Church and the cause thereof to be still the Churches iniquitie And thou shalt see if not confesse that the continuall starting of men from GOD hath broken the course of his grace which otherwise had been continual●● The truth whereof may appeare almost from the beginning of the world For first when the true worship of God was in the cursed of spring of Caine almost vtterly decayed 〈◊〉 Lord restored it againe in the dayes of Seth and his sonne Enos that it might thriue and florish in the world Now it was summer time with them but how long did it last Surely not long for scarce eight generations were passed when all the posteritie of them whom God had separated for his owne children did mingle themselues with the sonnes and daughters of men at their pleasure without the feare of GOD throwing themselues in such wise into all manner of wickednes that hauing defiled themselues and the whole world with their abhominations the Lorde brought a floud vppon them to destroye them all that they which had drowned themselues in sinne might bee also drowned in water and so they were twise drowned and now was winter come When the Church was brought to eyght persons it seemed then so purged that the little seede which remained should of it selfe bring forth nothing but pure holines and yet anon after it diminished almost by the fourth parte Afterwarde the Lorde renewed his couenant with Abraham and his seede for whome hee wrought many wonderfull thinges for first with a mightie hand and stretched out arme hee brought them out of Aegypt then hee led them through the red sea then hee fed them with breade from heauen then hee destroyed many Kinges for their sakes and made their very name famous and fear●full full whatsoeuer it came and thus they we●● going towards the land of promise now 〈◊〉 would not of such happie beginnings 〈◊〉 iudged that there should haue ensued a co●●● nuance of a happie state Notwithstanding the very same people in whose deliueranc● the Lord had shewed so manifest a proofe 〈◊〉 his power and mercie did not cease contin●ally to prouoke the Lord with their impati●●● murmurings and vnkinde rebellions vntill by fearefull and horrible iudgements they were all destroyed in the wildernes At length the children of them tooke possession of the said● land but yet such a possession as well neere in 600. yeares after had no stabilitie because they themselues through their owne falsenes and inconstancie did continually trouble it and still by shaking off the yoke of God they procured new mischiefes to thēselues Moses had tolde them before how it would come to passe that when they were fatte and full they would lift vp the heele and forget the Lord And what dooth the storie of the Iudges rehearse but continuall backslidings When 〈◊〉 kingdome of Dauid was erected there seemed a more certaine and grounded state of a church to haue bin established for a long continuance But that lamentable slaughter of the pestilēce which for three daies space raged most mo●sterously in the worlde did greatly abate 〈◊〉 felicitie When Salomon came to the Crowne summer came againe to the Church for God gaue him great peace on euery side and in his rest he builded the Temple of the Lord in Ierusalem But by and by after the death of Salomon the bodie of the realme was diuided and the torne members ceased not afterward to bite one another And both the kingdomes I meane of Israel and Iudah were miserably turmoyled by forraine warres Shall wee say that this came vnto them by fortune and chaunce Nay rather they themselues through their sins enforced hastened the vengeance of God for euen when they seemed most innocent namely while Dauid goeth through with nūbring of them because it was the peculiar fault of one man yet the holie storie sayth plainlie that God was wroth with them all At length followed that great euersion little differing from vtter destruction when al the whole nation was led captiue to Babilon but after 70. yeres they were restored home againe which ioyfull returne was vnto them another birth Notwithstanding so soone as they were returned home straight waies forgetting so great a benefite they degenerated againe into sundrie kinds of naughtines Some defiled themselues with heathen mariages some defrauded the Lord of his tenths and first fruites othersome neglecting the building of the Temple were whollie occupied in making of braue houses and bestowed excessiue cost thereon whi●●●oule vnthankfulnes of theirs was such as euerie man must confesse the Sluggard and all that it ought not to escape vnpunished Neither did it escape for after that the Lorde brought them in subiection to the Romanes who burned their Temple and made hauock● of all When Christ the Prince of