Selected quad for the lemma: kingdom_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	blood_n	body_n	inherit_v	2,225	5	11.6581	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A22701	Saint Augustine his enchiridion to Laurence, or, The chiefe and principall heads of all Christian religion a most profitable booke to all those which desire to haue a most compendious briefe of Augustines doctrine, out of Augustine himselfe, when he was old, being repurged, by the old manuscript, of many faults and vnusuall wordes, wherewith it formerly flowed.	Augustine, Saint, Bishop of Hippo.	1607 (1607)	STC 921.5; ESTC S1512	82,205	310

such sort bee renewed in the resurrection thereof as that those things which perish with the bodie and bee turned into these and these shapes and formes of other thinges although they doe returne to the bodie againe from whence they fell should of necessitie turne vnto the same parts and members of the bodie againe where they were placed at the first Otherwise in case that which often powling had cut away should bee restored to the haires of the head againe and that also to the nayles of our fingers which often cutting had taken away the excessiue and vncomely imperfection that wold follow thereof doth breede an impossibilitie of restitution in all those that enter into the consideration thereof and therefore beleeue not in the resurrection at al. But euē as in any image made of any soluble matter if it bee melted or beaten to powder or else wrought into one lumpe or masse if that a workman would make the same again of the substance and matter thus resolued Is it materall for the perfection thereof which part of the substance thus resolued should bee vsed againe in the making of any part or member of the same image so as the same being made a-newe doe resume the whole substance of that wherof it was at the first composed In like sort God being the workemaster of man after a maruailous and vnspeakeable manner shall of that whole consistence whereof our flesh was originally made repaire the same againe with wonderfull and vnspeakeable speede Neither is it material to perfection in the new making thereof whether the haires that were before become haires againe or the nailes returne to be nailes againe or whatsoeuer thereof did perish bee changed into flesh or vsed to bee other parts of the body so as the chiefe workmaster in that newe worke do foresee that nothing bee made vndecently therein CHAP. 90. Touching the stature the similitude or dissimilitude of forme which shall bee in the bodies of the godly that shall rise NEither doth it followe that there should bee difference in the stature of euery particular person that riseth againe because they differed when they liued or that they which were spare and leane should be reuiued in the same leanenesse nor they which were fat in the same fatnesse But if this be a matter of secrecie and counsaile in the creatour that as touching the forme of euerie man the propertie and knowen similitude of euerie one should bee retained but yet all alike in the participation of the rest of the bodies felicities then doth it follow that there shall bee a measure obserued in the ordering of this matter in euery one whereof he was made so as neither any part therof do perish and be lost and if there be any thing wanting in any man it may bee supplyed by him who of nothing was able to make al things that he wold Now then if in the bodies of them that shall rise at the later day there shall bee a reasonable difference and inequalitie such as is in voyces making perfect harmonie that shall be effected to euery one out of the matter and substance of his own body making man equall to the companie of Angels and yet bringing nothing with it that may be vnfitting to the view of those heauenly creatures For there shal be nothing there that is vnseemely but whatsoeuer shall bee hereafter shall be comely because it shall not be at all if it be not decent CHAP. 91. That the bodies of the Elect and godly shall rise againe in their bodily substance but not with their former faults and deformities THe bodies therefore of the godly shall rise againe without any fault or deformity of bodie as also without any corruption burthen of flesh or difficultie Of which sort their facilitie in rising shall be aunswerable to their felicitie after their resurrection For which cause they bee called spirituall albeit no doubt they shall become bodies and not spirits But euen as now in this life the bodie is said to bee naturall being not withstanding yet a body and not a soule Euen so at that time the body shal bee spirituall howbeit a body and not a spirit Yet as touching that corruption which in our life time doth oppresse the soule as also concerning the sinnes wherewith our flesh fighteth against the spirit at that time it shall not become flesh but a body because they shal be reputed for celestiall bodies By reason whereof it is said that flesh and blood shall not inherit the kingdome of God And therefore as it were interpreting his owne saying hee affirmeth Neither shall corruption enioy incorruption That which before hee called flesh blood he afterwards called corruption And that which formerly he called the kingdome of God he afterwards called incorruption Now as touching that which concerneth the substance that same also shall bee flesh at that time For which reason the body of Iesus Christ after his resurrection is called flesh Therupon doth the Apostle say The body is put into the ground in naturall substance but it shall shall rise a spirituall bodie because of the great agreement and concord which shall be between the flesh and the spirit the spirit hauing a vitall power ouer the flesh which then shall not rebell and that without the help of any manner of supportation in so much as nothing pertaining to our owne bodies shal resistive but as outwardly we shal finde none so inwardly we shall haue no enemies of our selues CHAP. 92. Of what sort or forme the bodies of the damned shal be in the resurrection WHosoeuer verily being of that masse of perdition which the first man made and are not redeemed by the onely mediatour of God and man shal generally also rise in the later day euery man in his own flesh howbeit to bee punished with the diuell and his Angels Now whether they shall rise againe with the faults and deformities of their former bodies whosoeuer of that number were misshapen or deformed in their limmes to what purpose should wee spend our labour to informe our selues therein Neither indeede ought the vncertaine forme or feature of those persons to wearie vs whose damnation shall bee certaine and euerlasting Neither let it trouble vs to thinke how in them the bodie shall bee incorruptible if it bee subject to anguish or else how it may be corruptible if it cannot die For it is noe true life but there where it liueth in all felicitie and happinesse nor no true inccorruption but there where the health is impeached with no manner of griefe Nowe therefore in that place where the person that is forlorne and vnhappie is not suffered to dye as I maye saye there Death it selfe doth not dye and where perpetuall paine doth not kill but doth afflict corruption it self hath no ende or determination This in the holy scripture is called the second death CHAP. 93. Which sort of the damned shall receiue the easiest punishment after the resurrection NEither

another were no sinne but because hee would haue his cause iudged out of the Church therfore in the prosecution of that matter he saith further Now therfore there is vtterly a fault amongst you because yee goe to lawe one with another And lest any man should excuse this sinne in this sort saying that he hath iust occasion to goe in law in suffering a wrong which hee seeketh to auoide by the sentence of such as set in place of authoritie by and by hee meeteth with such surmises and excuses saying Why rather sufferre not wrong Why rather suffer yee not barned To come to that again which the Lord speaketh saying If any man will sue thee at the law to take away thy cloake let him haue thy coat also And in another place hee sayeth Hee that taketh from thee those things which be thine doe not seek them againe Hee therefore forbad those which were his to goe to law with other men for worldly things Out of which doctrin the Apostle saith that it is sin to sue Howbeit when hee suffreth such trials of lawe to passe betweene brethren brethren being iudges but vehemently forbiddeth the same out of the Church It appeareth here what by leaue may be granted to the weak In respect whereof and of the like sins with others though lesse then these committed through offences growing out of our owne words or thoughts The Apostle Iames saying and confessing for in many thinges wee all affend It is necessarie that wee dayly and often pray vnto the Lord saying Forgiue vs our trespasses not lying in that which followeth as wee forgiue them which trespasse against vs. CHAP. 79. The scripture condemneth many thinges which men would not thinke to bee sinnes but that the word of God doth admonish vs thereof THere be certain sinnes which might be thoughtto be of no regard but that by the sciptures they are denounced to be greater then the world taketh them to bee For who would thinke that a man which calleth his brother Foole should be guiltie of hell fier but that the Trueth it selfe affirmeth as much Howbeit presently afterwardes hee giueth a salue for that sore giuing there with a precept howe to reconcile thy selfe to thy brother For by and by afterwards he saith If therfore thou dost make oblation of thy gift vnto the Altar and thy selfe there remembring that thy brother haue ought against thee c. Or who would thinke it so great a sinne to obserue daies months and yeares and times as they do which will or will not begin any thing vpon certain dayes or monenthes or in certain yeares because according to the vaine and superstitious doctrine of some times be held to be luckie or vnlucky vnlesse the feare of the Apostle made vs dreadfull of the greatnesse of this euill saying to such persons I feare lest I haue laboured in vaine amongst you CHAP. 80. Certaine sinnes againe which bee verie great and fearefull are through vse and custome helde light HEreupō it commeth to passe that sinnes although they be great and horrible yet through a custome of committing them they are taken to bee verie small ones or nothing at all in so much as men are so farre from concealing them as it is their glorie to make them knowen memorable to the world Because as it is written The sinner is commended in the wicked desires of his owne heart and he that dot 〈…〉 ill doth therein blesse himselfe Such a kinde of sinne is called in holy scripture by the title of iniquitie and clamor according to that place of Isa● the Prophet ●ouching the barraine vyneyard I 〈◊〉 ●aith he that it should haue done iustice but it did iniustice and did not that which was right but that which gaue cause of clamor and exclamation W●ereunto that which is said in Genesis doth agree The complaint or cry of the people of Sodom and Gomorah is increased because not onely those heinous sinnes which raigned amongst them were vnpunished but also were openly and vsually committed as though they had a warrant therein by law Euen so in these our times as many euils though not of like qualitie are grow●n to bee as visible and common in so much as wee neither dare excommunicate any of the Laitie nor yet degrade a clergy man for the same Whereupon when I did certaine yeares past expound the Epistle to the Galatians in that place where the Apostle saith I feare lest that I haue laboured in vain amongst you I was by that occasion forced to cry● o●t Woe to those sinnes amongst men which are simply of thēselues most fearefull vnto vs before wee see them in exāple yet afterwards being vulgar and vsuall for the purgation whereof the blood of the sonne of God was shed although they become so great and heynous as they cause the kingdome of God to be viterly shut vp against thē yet are we inforced by seeing them often to tolerate them generally and by oft toleration to become sinners also our selues in many of them But would to God O Lord wee were not transgressors our selues in all those sinnes which we cannot restraine in others But now wil I weigh my words whether the vehemencie of my griefe hath drawen me to say something that may bring me into question CHAP. 81. There be two causes of sinne that is to say ignorance and weakenesse or frailtie as he calleth it or rather obstinacie Of the first which is ignorance we are called sinners of the other called weakenesse or obstinacie wee are said to be trangressors I will now or in this place affirme that which no doubt I haue often deliuered in other places of my workes that wee sinne two wayes As either in not seeing what we should do or else in omitting to doe that which we see ought to be done Of which two sorts of sinning the first is imputed to the euill of ignorance the second to the euill of weakenesse or frailtie of our nature Against which euils we ought indeede to striue howbeit we are no doubt subdued vanquished except the grace of God do assist vs that we do not onely see what we ought to do but also through the recouerie of our affection lost our delite in righteousnesse may ouercome the delites of those things wherin wittingly and seeingly wee sinne either by desiring to haue them or fearing to lose them whereby wee are not onely sinners which wee were before when wee sinned through ignorance but also transgressors of the law in as much as we do not that which we knowe we ought to doe or doe that which wee knowe wee ought not to doe Wherefore if wee haue sinned wee not onely say for remission of our sinnes Forgine vs our trespasses as wee forgiue them that trespasse against vs But also further for our assistance and helpe lest wee should fall into sinne wee say in that respect Lead vs not into temptation Hee being therefore to bee prayed vnto of whom it