Selected quad for the lemma: kingdom_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	place_n	time_n	world_n	1,972	5	4.3918	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13810	The holy salutation of the blessed Apostle Saint Jude to the saints and seruants of God. Preached at Pauls Crosse the seuenteenth of Nouember. Anno. Dom. 1611. By Francis Tomlinson, preacher of the Word, and chaplaine to the right honourable, the Lord Ellesmere, Lord High Chancellor of England, and Chancellor of Oxford.	Tomlinson, Francis.	1612 (1612)	STC 24111; ESTC S106618	27,486	59

speake boldly and plainly it is cleane contrary Salust obiected to Tully that he was no gentleman and herefore vnworthy to beare office Indeed saith Tully my nobility begins in me and thine ends in thee for some which haue neither learning nor liuing nor wisedom nor ciuility nor honesty nor pietie at all yet if they can fetch their pedegree from some noble or worshipfull house they boast thereof hold themselues worthy of reuerence and thinke themselues wronged if they be not regarded What did the Iewes gaine by glorying that Abraham was their father semen Abrahae sumus pater noster Abraham we are the seed of Abraham Abraham is our father when our sauiour told them Iohn 8.44 vos estis ex patre Diabolo you are of your father the deuill and his works you do Indeed they were the seed of Abraham with Ismael but not the sonnes of Abraham with Izaak Grant them to bee sonnes yet they were sonnes according to the flesh not according to the promise For Non habent hae reditatem Petriqui fidem Petri non habent Ambr. d paeniten lib. 1. cap. 6. Non sunt filij Abrahae qui non sequuntur fidem Abrahae they are not the sonnes of Abraham which follow not the faithful steps of Abraham Outward titles then without inward vertues auaile vs nothing for what shall it profite vs to be entitled Christians and yet liue as prophanely as infidells to bee called the Church of God and yet in cōuersation resemble the Synagogue of Satan To be counted the children of God Qualis haberi velis talis fias and yet spend our times like the sonnes of Belial to bee reputed the seruants of Christ Iesus and yet serue the world the flesh and the deuill to descend of noble godly parents and yet degenerate from their noble godly wayes God is not pleased with shadowes but with substance not with outward titles but with truth in the inward parts Therefore Theodosius the Emperour held it a more noble thing to be Membrū ecclesiae then caput imperij A mēber of the Church then head of the Empire If then thou wilt boast of thine honorable kindred labour striue endeuour that thou mayest truely glory and say that God is thy father La virtu è argume to a● nobilita the Church thy mother Christ Iesus thy elder brother this is most high holy honorable kindred Thus much of the person saluting his name his calling his kinred The persons saluted are beautified with three excellent Titles 1. called 2. sanctified 3. reserued to Iesus Christ Calling is twofold 1. to some office and duty 2. to the knowledge of God and saluation To some office and dutie either priuate or publique priuate and oeconomical as masters of families artificers husbandmen Publique is either ciuill or ecclesiasticall Ciuill is either in peace as Magistrates or in warre as militarie Gouernors Ecclesiasticall is either immediate by God and Christ as prophets and Apostles or mediate by men as Archbishops Bishops Ministers of the word Calling to the knowledge of God and saluation is either externall or internall Externall is either common to all by the instinct of Nature and works of creation Psalme or not cōmon to all by the word preached The Lord hath not dealt so with euery nation Internall and effectuall is a worke of the whole Trinitie whereby God the father through the son by the holy Ghost not onely offers grace but giueth it to the elect Vocantur electi vel foris per externam praedicationem vel intus efficaci operatione speritus sancti The elect are called either without by the outward preaching of the word or within by the inward effectuall operation of the holy Ghost This hath two partes the one inuitement the other admission Inuitement is when God offers remission life euerlasting to all that beleeue this outwardly by the preaching of the word and inwardly by inspiration of heauenly desires Admission is whē men are entred into the kingdom of grace this outwardly by Baptisme inwardly by the spirit engraffing them into Christ and making them reall members of Gods kingdome This is diuers in respect of time and in respect of place In respect of time for God calleth in diuers houres of the day that is in diuers ages of the world and in diuers yeares of our age some before the law as Abel Enoch Noah Abraham some vnder the law as Moses Dauid Iosias Isay with other kings and Prophets some after the law as the blessed Apostles Martyrs Confessors Some in the first houre their childhood as Samuel Ieremy Iohn Baptist Some in the third houre their youth as Daniel and Iohn the Euangelist Some in the sixth houre their middle age as Peter and Andrew Some in the eleuenth houre their old age as Gamaliel and Ioseph of Arimathea some in the last houre of the day the last hour of their life as the theefe vpon the crosse In respect of place for God calleth some from their ships and some from their shops some from the market and some from vnder the hedges This diuers calling at diuers times and in diuers places intimates a caueat and a comfort ●em dicat ●eo me voca●t quia colat ●eum quoma● co●u●sses si ●catus n●n fu●es Austen de ●erb Apost A caueat for such as are called that they magnifie not themselues and vilifie others A comfort for them that feele not themselues sufficiently called that they rest in hope God can wil call when where whom he will either at the last houre with the theefe vpon the gallowes or out of oppressing Egypt with the Israelites or persecuting Paul breathing out slaughter against the Saints of God The vses hereof are three First seeing we are called of God we must walke worthie of our calling that as hee which hath called vs is in himselfe most holy so should we not onely begin well but continue in holinesse and righteousnesse all the daies of our liues For to this end hath the grace goodnesse bountifulnesse of our Lord appeared vt abnegata omni impietate that denying and renouncing all impiety of life and impurity of heart we should liue in this present life Sobriè ●ustè ●iè Haec tria perpe●uò meditare aduerbia Pauli Haec tria sunt vitae regula sancta tuae soberly iustly godly Soberly towards our selues iustly towards others godly towards God because sancta conuersatio confundit inimicum aedificat proximum glorificat Deum A holy life and godly conuersation doth confound and stop the mouthes of our enemies doth edifie and build vp our brethren doth glorifie God Secondly seeing we are called of God not onely generally but particularly for euery one that liueth in the Church and Common-wealth ought to haue a particular calling to walke in wee must ioyne the practise of our particular calling with the practise of our generall calling For it is not sufficient for a man to

wils they magnifie vs for indeed we are the Lords priests to serue in his house and attend at his table the scornfull behauiour then and reprochfull scoffes of godlesse atheists and worthlesse miscreants shall not daunt and discourage vs in our calling assuring our selues that hee which hath called and sent vs will be with vs as hee was with Moses Exod. 3.12 Ierem. 1.8 certainely I will bee with thee with Ieremy Be not afraid of their faces I will be with thee to deliuer thee with the Disciples Behold I send you forth as lambes among wolues He that heareth not you heareth not me hee that receiueth not you receiueth not me Matth. 28.20 he that despiseth you despiseth me but behold I am with you alwaies vnto the end of the world Thirdly wheras the Apostle Iude doth not first entitle himselfe the brother of Iames and then the seruāt of Iesus Christ but first the seruant of Iesus Christ and then the brother of Iames we learne to esteeme it a greater priuiledge honour and dignity to be the seruants of Iesus Christ Non refert quibus parentibus quis ortus sit si sit virtute praelitus then to be allyed to the greatest princes potentates and personages in the world for if the seruants of Iesus Christ though neuer so poore base beggerly ignoble contemptible yet happie and blessed If not the seruants of Iesus Christ though neuer so rich noble honorable great in this world yet miserable and wretched Witnesse Diues and Lazarus Postridie sum ●atus ego quam ●upiter Aiax boasted that hee was à Ioue tertius the third from Iupiter and yet a Pagan infidell one that neuer knew serued truly worshipped Iehouah the true God Infoelicissimus Aiax most wretched and vnhappy Aiax E meglio viuer ●virtuosa-mentè the nascer nobilimente thy royall alliance could not keepe thee from murthering thy selfe and tumbling into hell Iude professeth himselfe the seruant of Iesus Christ foelicissimus Iudas most happy and blessed Iudas thy seruice made thee truly blessed in this life and perfectly blessed after this life If then with this Apostle we professe our selues and desire to shew our selues indeed the seruants of Iesus Christ we must doe three things 1. First we must imitate our masters vertues 2. Secondly we must attend his pleasure 3. Thirdly we must addict our selues wholly to his seruice In our Lord and Master Christ Iesus shined many excellēt vertues yea all vertues loue patience humility meeknes mildnes mercy clemency purity piety 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iohn 1.14 the fulnesse of grace and truth these must shine in vs loue patience humility mildnesse meeknesse gentlenesse goodnesse clemency purity piety else falsely are we called the seruants of Christ Christiani nomen frustrà ille sortitur qui Christū minimè imitatur quid tibi prodest vocari quod non es De vita Christiana In vaine saith S. Augustine hath hee gotten the name of a Christian which doth not imitate Christ what doth it profit thee to bee called that which thou art not To be called a Christian and not to be indeed a Christian a saint and not to be a saint the seruant of Iesus Christ and not to bee his seruant If thou takest delight to be called a Christian do those things which beseeme and belong to a Christian and then deseruedly thou shalt bee called a Christian Secondly we must attend our masters pleasure and depend on his will not appointing him either time or place or meanes but resting in his gratious promises and relying on his prouident care ouer vs. For to distrust the truth of his promises were to offend Christ the master of beleeuers with the sinne of vnvnbeleefe to doubt of his power to performe them were to denie power to be in him to whom all power is giuen both in heauen and in earth Matth. 28.18 Herein then we rest and hereon wee must relie if we want he is our Lord and master he can hee will supply our wants If in troubles he is our Lord and master hee can hee will rid vs out of troubles If hated persecuted wrongfully imprisoned he is our Lord and master hee can hee will deliuer vs. If in sorrowes and heauinesse of heart hee is our Lord and master he can he will comfort vs If in sicknesse hee is our Lord and master hee can hee will either restore vs to our former health or receiue vs into his euerlasting kingdome Thirdly we must addict our selues wholly to his seruice not seruing any other master in our spirituall seruice not the world not the flesh not the diuell not Antichrist Not the world nè illecti lest allured with the vaine pleasures and lying vanities thereof not the flesh nè infecti lest stained polluted defiled therewith not the diuell nè interfecti O quàm multo dom nos habet qui vnum non habet O how many masters hath he which hat not Christ for his onely master lest destroyed and deuoured by him Not Antichrist nè decepti lest seduced and misled by him He that serues the flesh serues his fellow he that serues the world serues his seruant hee that serues the diuell serues his enemie Hee that serues Antichrist serues Christs enemie but he that serues Christ Iesus serues the greatest and best Lord the greatest as best able the best as most willing to reward his seruants As then they only are actually in Iesus Christ which walke not after the flesh but after the spirit Rom. 8.1 so they onely are the seruants of Iesus Christ which in their spirituall seruice serue no master but Iesus Christ Hence is it that the Apostle Paul protesteth that if in the preaching of the Gospell hee should serue or please men hee could not bee the seruant of Iesus Christ The reason is because Christs pleasure and mens pleasures Christs doctrine and mens humours Christs verity and mens vanities Christs wisedome and mens follies cannot stand cannot accord together Turkes Pagans Infidels which plainely deny Christ doe not so much derogate from Christ as prophane professors of Christ For Turks and Pagans denie Christ in profession Heretickes in doctrine but prophane professors in life and conuersation Austen Tolerabilius lingua quàm vita mentitur The lie that is made by the tongue is more tollerable then that which is made by the life For when the tongue professeth Christ and yet the heart full of impuritie and the life full of impietie this is not professio sed abnegatio Christi not a professing but an open denying of Christ Lastly whereas this Apostle doth not call himselfe the brother of Christ as elsewhere the scripture doth but the seruant of Iesus Christ we see his wonderfull humilitie he suppresseth his most worthy stocke and glorieth not in his greatest kinred but contents himselfe to bee called the seruant of Iesus Christ It is not so in these dayes Si verbis audacia detur if I may