Selected quad for the lemma: kingdom_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	hand_n	heaven_n	lord_n	3,518	5	3.6493	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12996	A treatise on the First Psalme. By Mathew Stonham. Minister and preacher in the cittie of Norwich	Stoneham, Mathew.	1610 (1610)	STC 23289; ESTC S117850	168,319	238

a fellow of Angels a partaker of the Kingdome of heauen to raigne with the King by desiring Nothing to possesse All things to bee ritch without coueting to gouerne without treasure to iudge without a successor reigning without feare of Barbarians and liuing an eternall life without feare of death A Soueraingne no doubt consolation a branch of this Blessednesse The third of the fiue particulars wherein this endlesse consolation doth consist which out of vs shalll arise vnto vs in GODS Kingdome is the place where wee shall enjoy it euen in the Heauen as witnesseth the Apostle 2. Corin. 5. 1. VVee know that if the Earthy house of this Tabernacle bee destroyed wee haue a building giuen of God that is an house not made with hands but eternall in the heauens The outward Courtes whereof if they be and appeare so glorious what shall wee thinke that the Sanctum sanctorum is The Pauement whereof if it bee so beaut●ous VVhat shall wee thinke that the Roofe and inward Seelings are If the Suburbes thereof out-spread them-selues as it were with Curtaines of State and Maiesty no doubt then but that thou art thrice worthy that very excellent things should bee spoken of thee O thou Citty of GOD Excellencly concerning this point writeth holy Basit St sanctorum Atria scilicet Caeli talia sunt Basil Hexa Homil. 2. et templi vestibula tantam adeuntibus se reuerentiam incutiunt c. That is if the Courtes of the Saints namely the Heauens be such if the porches of Gods Temple doe strike a great reuerence into them which goe vnto it and doe beare them-selues aloft with such and so great a weight and state of their pulchritude as they do dazel our eyes as it were with twinckling and blazing lightnings What do we thinke that the Holy of Holyes is it selfe No doubt an endlesse consolation a branch of this Blessednesse The fourth of the fiue particulars wherein this endlesse consolation doth consist which out of vs shall arise vnto vs in Gods Kingdome is the practise wee shall there exercise Kings indeed we shal bee and that of an heauenly Territory but not carke and care watch and ward for the defence of subiects and the offence of enemies as the Kings of the earth vse to doe but such Kings shall we be As are coupled with Priestes Apoc. 1. 6. in offering vppe the sacrifice of continuall praises the sweet odours which shal ascend out of the Censers of our hearts accompanied with the Calues of our lips continually saying with the soure and twenty Elders Thou art worthy O Lord to receiue glory and honor and power for thou hast created all things and for thy wils sake they are and haue beene created Apoc. 4 11. questionlesse an endlesse consolation a branch also of this Blessednesse The fift and last of the fiue particulars wherin this endlesse consolation doth consist which out of vs shall arise vnto vs in Gods Kingdome is the Time for which it shall last and continue euen for euer-more therefore our building which God without hands shall build for vs shal not only be in the Heauens but euer-lasting in the Heauens 2. Cor. 5 1. A Kingdome whose King is the Trinity whose law is Charity whose bound is Eternity Worthily therefore might Saint August apply that August de ciuitate dei lib. 2. cap. 1. 19. speech which sometime Iupiter in the Poet spake to Venus concerning Aeneas her sonne vnto the Kingdome of heauen His ego nec metas rerum nec tempora pono Imperium sine sine dedi To these do I set neither bounds of things nor times but haue I giuen an Empery without end An endlesse consolation indeed a branch also of this Blessednesse Hence may I further note in a word that the Spirit of God in this place saith concerning the Blessednesse not presently enioyed but futurely to be reaped in the time to come not that Blessed shall be but Blessed is the man To shew that a Man that is especially called Godly quallified and truely sanctified may be assured of this blessednesse and by consequence of his saluation Seeing then to conclude by that which hath bene deliuered it appeareth that this True blessednesse consisteth in the ground-worke of Grace in this life and is both builded on in Glory and consumate in the fulnesse of Glory in the life to come which conteineth in it a matchlesse perfection both in Body and Soule within our selues and also an endlesse consolation arising both by the company of God Angels and Saints by our state Kings by our place the Heauens by our taske singing the songes of Praise and thanks-giuing out of our selues Oh let vs in the name of Christ in whose name alone we look to be saued Let vs I say practise the vertues of the Godly that we may receiue the reward of the Godly Let vs not walke in the counsel of the wicked let vs not Stand in the way of sinners Let vs not sitt in the seat of the scornefull but let vs delight in the law of the LORD and meditate therein day and night That so we may bee Blessed of GOD our Father as Iacob was by Isaac his Father Let vs not thinke to get heauen the substantial model of this Blessednesse by sluggish idlenesse and vnprofitable security but we must know that as the children of Israell could not come to the temporall Canaan with out Armes and Conflict Bloud and Battaile so wee can neuer attaine vnto the spirituall Canaan without many ●n●●unt●rings many bickerings against the world the flesh and the Deuill that they may not subdue vs to walke in the counsell of the wicked to stand in the way of sinners to sitt in the seate of the scornefull For the Spirit to aduance the power thereof so as wee may delight in the lawe of the Lord and meditate therein day and night Non e●● facilis ad magna ascensus Cypria tracta de habit vir●ia saith Saint Cyprian Things which are great are not easily climbed vnto What sweat what labour taketh a man before hee commeth vp to the toppe of an hill how much more is a Man to labour and sweate before hee attaine to the height of Mo●nt Sion In cuius summo summum manet bonum In the topp whereof resteth the topp of our blessednesse Hetherto haue I handled the former part of the Recompence of the vertues of a Godly man namely the declaration and tenure of it Blessed is the man Now am I to passe ouer vnto the second part thereof conteined verse the third of this Psalme that is the further dilatation and title vnto it For hee shall bee like a tree planted by the riuers of Waters that will c. The Words containe in them a similitude in which as in a similitude we may note two parts The former is the proposition or the praecedent part the other is the adiection or subsequent part thereof in these words so

of the Diuell the lustes of our flesh the enemi●s of our soules Our losse is greater hereby then there could haue come aduantage by Herodes guift to her to whome it was promised Herodes guift was but Hal●e a Kingdome for a vaine pleasure Mark 6. 22. 23. But we doe lose a Whole Kingdome for a sinnefull pleasure We lose a kingdome but not an ordinary kingdome but most rich most honorable most ●oyfull most constant most durable First it is a most Rich Kingdome The riches whereof may appeare vnto vs by that discription of the principall and royall citty thereof Apocal. 21 Whose shining is as Iaspar and as cleare as Christall and the Citty it selfe of pure gold and like vnto cleare glasse the twelue foundations a●e twelue pretious stones and the twelue gates twelue pearles Siluer is there reputed but as base mettall for it is not so much as mentioned but Pretious Stones and Pearles and Gold onely spoken of Secondly it is a most Honorable Kingdome It was a right honorable report which Cyneas the Ambass●dour of Pyrrhus King of the Epirottes gaue concerning the Senators of Rome beeing demanded at his returne from thence of his Lord what hee thought of them to whom hee made this answere that they seemed vnto him a Senate of Kings But farre more honorable is that which may bee reported concerning this Kingdome ● that all the members thereof not seeme but are Kings euen an innumerable multitude of most honourable Kings Aug d●ver● in●oc●n●● cap. 19● and yet as Saint Augustine witnesseth The Kingdome shall not bee streightened by the multitude of Kings Thirdly it is a most ioyfull kingdome where our ioy shall bee perfect ioy vnto the which nothing can bee added euen full ioy 1. Iohn 1 4. Fourthly It is a most constant Kingdome because it hath no mu●inye within no conspiracie with-out to shake it Fifthly and lastly it is a most durable kingdome being indeed the end for which wee were created but hauing no end it selfe as writeth Saint Augustine Quis alius noster est finis nisi peruenire ad regnum ●uius nullus est finis Aug. de ●iu●● de● lib. 2● What other end haue wee but to come to the kingdome whereof there is no end For asmuch as then Sinne by bereauing vs of this triumphant part of the Assembly of the righteous despoileth vs also there-with-all of a kingdome not of an ordinarie sort but of a supereminent condition as that which is most rich honorable ioyfull constant durable Oh! how ought it to stirre vp our secure and to set an edge to out duil spirits that wee may banish sinne and obtaine this kingdome not reteine sinne that wee may bee banished this kingdome There is no man so sinfull but God will bee mercifull if man can bee truely s●rrowfull The Iustice of GOD saith Saint Augustine hath looked Aug●● Psal 84. downe from heauen saying Let vs spare this man because hee hath not spa●ed him-selfe Let vs acknowledge him because hee hath acknowledged him-selfe Hee is turned to punish his sinne and let vs turne to deliuer him from sinne By this meanes shall we not sincke and fall but rise and stand in the assembly of the righteous This Psalme at the first enterance there-vpon suffered a three-fold diuision The first concerned the state of the godly in the three first verses The second the state of the vngodly in the fourth and fift verses The third and last the condition of them both● in the sixt and last verse of this Psalme Which sixth verse as an Epiphomenia or acclamation answereth to the precedent matter of this Psalme For the Lord knoweth the way of the righteous and the way of the wicked shall perish In which words there offer them-selues vnto my further amplification and handling a double branch The former is the branch of Gods fauour toward the righteous The Lord knoweth the way of the righteous The other the branch of Gods rigor toward the wicked The way of the wicked skall perish The branch of Gods fauour to the godly first commeth to my hand and handling This conteineth in it two points First what the way of the righteous here spoken of meaneth Secondly that the Lord knoweth it That wee may the better vnderstand what the way of the righteous meaneth Let vs be aduertised that the righteous haue a three-fold way The first naturall and of Generation The second ciuill and of Profession The third Spirituall and of Regeneration The first of the three is of necessity for their being the other two de bene esse for their well being The one for the well being in the Common-wealth against Idlenesse and want The other for their well being in the Church against Sinne and Punishment The way naturall or of generation of the righteous necessary to their being is that which is both of their birth into this world and life in this world A thing is this common to them with all men not onely with them who liue vnder the happy and blessed awe of Magistracie and gouernment but euen with Barbarians and Sauages them-selues neuer yet swayed or ruled by the Scepter or Sword of any Magistrate In this acceptation waye may be taken Gen. 6. 12. where it is sayd All flesh haue corrupt their way vpon earth their way c. that is the way of their life and being That though GOD at the first had created them in holynesse and integrity yet haue they turned away to froward wayes Eccles 2. 15. that they mought weary them-selues in the way of Wickednesse Wisdom 5. 7. The second way of the Righteous is that which is ciuill or of some profession of necessity to their well-being in the common-wealth Or this the prophet Dauid speaketh Psal 36. 4. They Imagine mischiefe in their bed for they haue set them-selues in no● good way Where the prophet maketh it the originall and fountayne-head of sinne and mischiefe in the vngodly because they want the good way of the godly that is a good callinge of ciuill profession or conuersation amonge men This thinge affirme I to bee necessary amonge the righteous to their wel-beeing in the common-weale first in regard of Idlenesse thereby to be auoyded secondly in respect of want to bee shunned First Idlenesse by the Righteous is heereby to bee auoyded Idlenesse is a fault which becommeth a graue of a liuing man and must needs belong vnto him which is not in the way of some calling or profession The Idle then becommeth toward himselfe as Raguell to Tobiah who made a graue for him before hee was dead Tob. 8. ● A sinne of Sodome not of Ierusalem to bee found in the reprobates not the righteous a badge of Sathans sluggards not of Gods seruants nunquam otiosus ●ei seruus saith Saint Bernard the seruant of God is neuer idle in the way of his well-beinge in the common-wealth least Bernard hee should bee in Citties as Drones in hiues rather to bee