Selected quad for the lemma: kingdom_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	abraham_n	heaven_n	isaac_n	1,743	5	9.3557	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A40891	XXX sermons lately preached at the parish church of Saint Mary Magdalen Milkstreet, London to which is annexed, A sermon preached at the funerall of George Whitmore, Knight, sometime Lord Mayor of the City / by Anthony Farindon.; Sermons. Selections	Farindon, Anthony, 1598-1658.	1647 (1647)	Wing F434; ESTC R2168	760,336	744

the thing too and be very careful to uphold this relation this blessed reciprocation between Christ and thy soul 2. Secondly from this great sight Christ dwelling in man and man in Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let us rouse up our selves and take courage to set a price uupon our selves as Pythagoras counselled to honour and reverence our selves to remember we are men and so have something of God in us are made partakers of the high calling in Jesus Christ and not to debase and dishonour our selves to become vile in our imaginations and place them on that which is so far below the exalted nature of man And shall I perswade you to think well of your selves I may as well make use of Logick and raise arguments to prevail with a hungry man to eat for how greedily do we suck in air and what a perfume is the death of fools in what perfection of beauty would we be seen to every man in what shape of glory would we be fixt up in their sancy what gods would we be taken for and then praise is a sweet note and we delight to heare it but what a Thunderclap is a reproach how sick are we of a reprehension what a losse is the losse of another mans thought what an Anathema is it 't is a vulgar phrase to be out of his books and yet in the midst of all disgraces and calamities when we are made the scorn of the World when fools laugh at us and drunkards sing of us nay when wisemen condemn us amongst them all there is none entertaine a viler thought of us then we do of our selves for we think our selves good for nothing but to be evil We think indeed we highly honour our selves when we tak ethe upper seat and place others at our footstool when with Herod we put on royal apparel and make us a name when men bow before us and call us their Lords we think so and this thought dishonours us degrades us from that high honour we were created to for is not the life better then meat and the body then raiment is not the soul better then all these then we honour our selves when we beat down our bodies when we beat down our mindes and make our selves equal to them of low degree then we tread the wayes of honour look towards our Original the rock out of which we were hewed are Candidates of bliss stand for a place in Heaven to sit with Abraham and Isaac in the kingdom of God Synes ep 57. For man is a creature of high descent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an honourable creature of a noble extraction honourable no doubt for whom the Son of God was content to die onely that he might dwell in him and if Christ who knew well the worth of a soul did so honour as to unite our nature in his person and lift up himself upon his Crosse to draw our persons after him then will it necessarily follow and ingratitude it self could not deny the consequence that we also ought to honour our selves and not to fall under the vanity of the creature in a base disesteeme of our selves as if we were fit for nothing but to be fuel for hell in a word not to make that a stews of unclaenness a forge of all mischief a work-house of all iniquity which Christ did chuse to make his House to dwell in his Temple to sit in and his Heaven to reign in Oh let us remember our high extraction our heavenly calling and not thus uncover our selves be thus vile and base in the sight and presence of Christ 3. And that we may thus honour our selves our third inference shall be for caution that we do not deceive our selves and think that Christ dwells in us when we carry about us but slender evidence that we dwell in him For it is an casie matter to be deceived and we never fall with such a slide and easinesse into any errour as into that which is most dangerous and fatal to the soul In the affaires of this life Lord how cautelous are we We ask counsel we look about us we use our own eyes and we borrow other mens eyes and if we be over-reacht how discontent and crest-fallen we are as those who have been beaten in battel and have lost the day but in that which most concerns us we seek out many inventions we hearken to every false Prophet to our selves the worst counsellours that are we study to be deceived and count it a punishment to be taught And thus we see some flattering him with their lips Errantis p●…na est doceri Plat. some breathing forth blasphemy and yet all Christians some oppressors grinding his face some revengers piercing his sides the Sacrilegious robbing him most treading him underfoot and yet all Christians some free from gross and open yet full of speculative and secret sins of envie malice and rancour and yet Christians But not deceived Christ may dwell in us with our infirmities so they be but infirmities but not with our wilfulnesse and hypocrity he that taketh courage to venture on a sin because it is a little one makes it a great one and t is not infirmity but presumption Christ saith Saint Bernard was born indeed in a stable but not in a stie and will bear with something that savours of the man of the brutish part of the man but not with those foul pollutions those wilful abominations not with those sins which lay waste the conscience and devour all that better part all that is spirit within us He is indeed a House a Sanctuary for every troubled soul but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a common receptacle for all offenders as Celsus bitterly urged against Christ in Origen not a companion for theeves and harlots but a Physitian to heal them not a House for every theefe to lurk in nor a Temple for Satyrs and prophane persons to dance in If we dwell in Christ we dwell in a Lamb which we cannot do with so much of the Lyon and Viper so much rage so much malice and venom within us Last of all some there be and that not a few who think they dwell in Christ when they joyn themselves to such a Church such a company such a Congregation think themselves in the Habitations of peace when they are in the tents of Ke●ar of bloacknesse and darknesse and this is the great errour of those of the Church of Rome which draws with it all the rest bears a train like the red Dragons tail in the Revealtion which swept down a third part of the stars and cast them to the earth For doth she not in a manner tell us that within her Territories we are safe upon what tearms soever we stand with Christ and though we dwell in Christ that is perform all Christian duties yet if we dwell not in her be not incorporated with her our faith our hope all our endeavours are in vain and

Beatitude Blessed Poverty Matth. 5. blessed mourning blessed persecution blessedness set upon these as a Crown or as rich Embroyderie upon Sackcloth or some courser stuff And thus you see the Church is not cannot be exempt from Persecution if either we consider the Quality of the Persons themselves or the Nature and constitution of the Church or the Providence and Wisdome and Mercy of God As it was then So is it now In Abrahams Family Ismael mocks and persecutes Isaac In the World the Synagogue persecutes the Church and in the Church one Christian persecutes another It was so it is so and it will be so to the end of the World Let us now look back upon this dreadfull blessed sight and see what Advantage we can worke what light we can strike out of this cloud of blood to direct strengthen us in this our Warfare That we may be Faithfull unto Death and so receive the Crown of Life And first knowing these Terrors as the Apostle speaks seeing Persecution entaild as it were upon the Church seeing a kind of Providence and Necessity that it should be so Let us not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Saint Peter speaks Think it Strange or be amazed at the fiery Tryall not be dismay'd when we see that befall the Church which befalls the Kingdoms and Common-wealths in the world when we see the face of the Church gather blacknesse and not to shine in that Beauty in which formerly we beheld her For what strange-thing is it that Ismael should mock Isaac that a serpent should bite or a Lion roar that the world should be the world or the Church the Church For the Church so far as she is visible in respect of its visibility and outward form is as subject to change as any other thing that is seen as those things which we use to say are but the balls of fortune to play with for those things of the Church which are seen are but temporal those which are eternal are not seen 2 Cor. 4. last v the fashion of the world passeth away saith Saint Paul and so doth the fashion of the Church and when the scene is changed it comes forth with another face and speaks like a servant that spoke like a Queen in brief it is turnd about on the wheel of change subject to the same stormes to the same injuries to the same craft and violence which the Philosopher sayes make that alteration in States changes them not into those which may bear some faint resemblance of them but into that which is most unlike and contrary to them sets up that in their place leaving them lost and labouring under the expectation of another change Thus it is and ever was and ever shall be with the Church in respect of outward profession which is the face of the Church nor hath the seed of the woman so bruised the Serpents head but that he still bites at the heel Behold the Children of Israel in the wildernesse sometimes in straits and anon in larger wayes sometimes sighting Exod. 17. sometimes resting as at mount Sinai sometimes going forward and sometimes turning backward sometimes on the mountains and sometimes in the vallies sometimes in places of sweetnesse as Mithkah and sometimes in places of bitternesse as Marah Behold them in a more setled condition when their Church had Kings for her Nursing-fathers how did Idolatry follow Religion at the heel and supplant it and of all their kings how few of them were not Idolaters how many professors were there when Eliah the great Prophet could see but one and how can that have alwayes the same countenance which is under the power and wills of mortal men which change so oft sometimes in the same man but are never long the same in many amongst whom one is so unlike the other that he will not suffer that to stand long which a former hand hath set up but will model the Church as he please and of those who look upon it with an eye of distast will leave so few and under such a cloud that they shall be scarce visible Not to speak of former times of those seven Golden candlesticks which are now removed out of their place nor of those many alterations in after ages but to come home to our selves our reformed Religion cannot boast of many more years then make up the age of a man That six yeers light of the Gospel in the dayes of Edward the Saint was soon overspread and darkned with a cloud of blood in Queen Maries reign since when we willing to beleeve for we made our boast of it that it shined out in beauty to these present times which have thought fit to reform the Reformation it self and now for the glory of it for its order and Discipline which is the face of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where is it to be seen we may say of it as Job doth of the frailty of man It dieth it wasteth it giveth up the ghost and where is it talk what we will of perpetuity of visibility of outward profession Quod cuiquam accidere potest cuivis potest what we have seen done to one Church may certainly be done to another may be done to all what was done in Asia may be done in Europ and if the candlestick be removed out of one it may be removed out of any place nor is that Church which calls her self the mother and Queen of the rest secure from violence but may be driven from her seat and pomp though she be bold to tell the world that the Gatesof Hell shall not prevail against her Religion 't is true is as mount Sion which cannot be moved but standeth sast for ever no sword no power can divide me from it nor force it out of my embraces this hath its protection its salaogardium from Omnipotency but the outward profession of it the form and manner in which we professe it in a word that face of the Church which is visible is as subject to change as all those things are which are under the Moon All I shall say is Nolite mirari wonder not at it for whatsoever changes and alterations there be in the outward profession of Religion Religion and the Church of Christ is still the same the same in her nakednesse and poverty which she had in her cloth of wrought Gold and all her Embroyderie Marvel not then for this admiration is the childe of ignorance an exhalation from the flesh and hath more in it of Ismael then of Isaac The third Inference And that we may not think it strange let us in the next place have a right judgement in all things and not set up the Church in our fancy and shape her out by the state and pomp of this world but be transformed by the renewing of our mindes Rom. 12.2 For by looking to stedfastly on the world we carry the image of it about with us whithersoever we go and make

in his hand For the state and face of things may be such as may warrant Demosthenes wish and choice and make it more commendable in exilium ire quàm tribunal to go into banishment then to ascend the tribunal for he best deserves honour who can in wisdome withdraw himself he can best manage power who knows when to lay it down Bring him now from the publick stage of honour to his private house and there you might have seen him walking as David speaks in the midst of his house in innocency and with a perfect heart as an Angel or intelligence moving in his own sphere and carrying on every thing in it with that order and Decorum which is the glory of a stranger whose moving in it is but a going out of it to render an account of every act and motion you might have beheld him looking with a settled and immoveable eye of love on his wife walking hand in hand with her for forty foure yeares and walking with her as his fellow-traveller with that love which might bring both at last to the same place of rest You might behold him looking on his children with an eye of care as well as of affection initiating them into the same fellowship of pilgrims and on his servants not as on slaves Quid Servus Amicus humilis but as his humble and inferiour friends as Seneca calls them and as his fellow-pilgrims too and thus he was Domesticus Magistratus a Domestick Magistrate a lover and example of that truth which Socrates taught that they who are good Fathers of their family will make the best and wisest Magistrates they who can manage their own cock-boat may be fit at last to sit at the stern of the common-wealth for a private family is a type and representation of it nay saith Eusebius in the life of Constantine of the Church it self I confesse I knew but in his evening when he was neer his journeys end and then too but at some distance but even then I could discover in him that sweetnesse of disposition that courteous affabibility which Saint Paul commends as virtues but have lost that name with Hypocrites with proud and supercilious men who make it a great part of their Religion to pardon none but themselves and then think that they have put off the old man when they have put off all humanity In these Omilitick vertues I could discern a fair proficiency in this reverend Knight and what my knowledg could not reach was abundantly supplied and brought unto me by the joynt testimony of those who knew him and by a testimony which commends him to heaven and God himself the mouthes of the poor which he so often filled Thus did he walk on as a stranger comforting and supporting his fellow-Pilgrims and reaching forth his charity to them as a staffe Thus he exprest himself living and thus he hath exprest himself in his last Will which is voluntas ultra mortem the Will the Mandate the Language of a Dead man Speculum morum saith Pliny the Glasse wherein you may see the Charity that is the Face the Image of a Pilgrim by which he hath bequeathed a Legacy of Comfort and Supply a plain acknowledgement that he was but a stranger on the earth to every Prison and to many Parishes within this City and remembers them who are in bonds as one who himself was in the body and sometimes a prisoner as they I know in this world it is a hard thing Justum esse sine infamia to be good and not to heare ill expedit enim malis neminem esse bonum for evil men make it their work to deface every faire image of virtue and then think well of themselves when they have made all as evil as themselves but it was this our honoured brothers happinesse to find no accuser but himself I may truly say I never yet heard any but report hath given him an honourable passe the voice of the poor was He was full of good works the voice of the City he was a good Magistrate the voice of his equalls he was a true friend the voice of all that I have heard he was a just man and then our charity will soon conclude he was a good Christian for he lived and died a son of the Church of the reformed and according to the way which some call Heresy some Superstition so worshipped he the God of his Fathers And now he is gone to his long home and the mourners go about the streets He is gone to the grave in a full age when that was well neer expired which is but Labour and sorrow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Cyril speaks grown in wisdom and grace which is a fairer testimony of age then the gray haires or fourscore yeares his body must return to the dust and his soul is return'd to God that gave it and being dead he yet speaketh speaketh by his Charity to the Poore speaketh by his faire example to his Brethren of the City to honour and reverence their Conscience more then their Purse vitamque impendere vero and to be ready to resign all even life it self for the truth he speaks to his friends and he speaks to his relict his virtuous and reverend Lady once partner of his cares and joyes his fellow-travellour and to his children who are now on their way and following a pace after him weep not for me why should you weep I have laid by my Staff my Scrip my provision and am at my journeys end at rest I have left you in a valley in a busie tumultuous world but the same hand the same provision the same obedience to Gods commands will guide you also and promote you to the same place where we shall rest and rejoyce together for evermore There let us leave him in his eternall rest with Abraham and Isaac and Jacob with all the Patriarchs and prophets and Apostles all his fellow-Pilgrims and strangers in the Kingdom of Heaven FINIS By the forced absence of the Author from the Presse besides many points mistaken these Errata have escaped which the Reader is desired to amend as he finds them PAg. 4. l. 12. r. Transacted p. 12. l. 23. r. riddle p. 25. l. 7.5 These will bring in p. 26. l. 39. r. not because he cannot but because he will not p. 27. l. 13. r. bought mortall pag. 33. marg Eulalia p. 39. l. 10. not p. 65. l. 14. cast himself into hell p. 83. ult this noise when PAg. 10. l. 5. for that hath p. 13. l. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. l. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 14. l. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. marg Tit. for Tim. ibid. l. 7. in them p. 16. c. 6. entered p. 17. l. 21. Sublunary p. 23. l. 39. be the cause p. 24. l. 25. founded on p. 35. l. 40. beautifying p. 45. l. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 54. l. 30. for and are p. 58. l. 27. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 63. l. 19. affectuall p. 75. l. 9. about p. 78. marg for Deus Duos p. 89. l. 30. breath of fooles p. 89. l. 32. abfuerunt p. 99. l. 8. of the object p. 100. l. 27. for innocence justice p. 104. l. 27. start back ibid. l. 30. intention ibid. l. 33. shunk p. 108. l. 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 118. l. 27. victo viâ for victoriâ p. 121. l. 4. worn out with p. 122. l. 7. steame p. 125. l. 32. maintaining some errours p. 126. l. 35. that which was p. 136. l. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. l. 42. measured out p. 137. l. 25. Adde that which is done often with that which is done alwaies p. 161. l. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 192. l. 18. aegris p. 168. l. 33. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 178. l. 13. adde many times makes us speak what otherwise we would not p. 207. l. 15. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 208. l. 25. r. shines p. 228. l. 29. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 230. l. 16. r. the memory p. 241. l. 5. r. lifts us p. 242. l. 37. r. over that p. 244. l. 5. r. non exercere p. 240. l. 25. r. not his mercies p. 250. l. 13. r. to file and hammer them p. 251. l. 39. r. of their faith ibid. l. 43. r. and now this heartlesse p. 252. l. 25. r. but then p. 253. l. 6. r. God will do p. 260. l. 9. r. reviled p. 264. l. 1. r. usurp p. 266. l. 18. r. disarme death p. 283. l. 23. r. Salviguardium ibid. l. 34. Dele The third inference p. 300. l. 33. r. Petrus Damiani p. 304. l. 44. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 306. l. 15. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 307. l. 41. r. faceremus p. 325. l. 30. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 331. l. 24. r. wasting ourselves p. 337. l. 46. r. For want of this p. 338. marg for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 343. l. 9. r. the love of that p. 344. l. 3. r. sound p. 345. l. 3. r. as the occasion of sinne p. 350. l. 10. r. define them p. 351. l. 30. r. see in them p. 353. l. 37. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 354. l. 14. r. if he be p. 359. l. 20. r. and last of all p. 362. l. r. r. make us feel p. 363. l. 3. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 364. l. 14. adde which when we cannot fill up c. ibid. l. 41. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 368. l. 34. r. tune p. 370. l. 41. r. sticks it in them p. 373. marg r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 374. l. ult r. Cynick p. 403. l. 3. r. is this faith p. 427. l. 37. r. kicking p. 447. l. 13. r. ● p. 478. l. 3. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 521. l. 11. r. now bowing p. 537. l. 3. r. they leave a soul p. 574. l. 33. r. seen in our cities p. 619. l. 22. r. to be removed