Selected quad for the lemma: kingdom_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	forgive_v	temptation_n	trespass_n	2,252	5	10.8049	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17183	Fiftie godlie and learned sermons diuided into fiue decades, conteyning the chiefe and principall pointes of Christian religion, written in three seuerall tomes or sections, by Henrie Bullinger minister of the churche of Tigure in Swicerlande. Whereunto is adioyned a triple or three-folde table verie fruitefull and necessarie. Translated out of Latine into English by H.I. student in diuinitie.; Sermonum decades quinque. English	Bullinger, Heinrich, 1504-1575.; H. I., student in divinity.	1577 (1577)	STC 4056; ESTC S106874	1,440,704	1,172

our Aduocate For since hee sayeth Whatsoeuer ye shall aske the father in my name hee will giue it you howe much more effectually doe wee obteine that which wee aske in the name of Christ if wee aske it in his prayer Thus farre hée From hence ariseth a question Whether wée be so tyed to the words of the Lords prayer that wee maye not pray in other woordes at all I aunswere That the Lord would not so tye vs to his woordes sett downe and conceiued as though it were not lawefull to vse other woords or another fourme but he set foorth vnto vs certeine vniuersall thinges vnto the whiche wée might referre all our prayers For Augustine also to Proba De orando Deo Of praying vnto god sheweth that there is nothing in any place in the holy Scriptures prayed for which is not comprehended in the Lords prayer For sayeth hee if you runue ouer through all the words of all holie prayers you shall finde nothinge whiche this prayer of the Lord doeth not comprehend conteine To which woordes hee addeth immediatly So that it is free to vse such and such woordes in praying howbeit to say the same thinges but to speake other thinges it is not free Most warelie therefore and wisely do they who referre all their prayers vnto the Lords prayer vnto the whiche they attribute the chiefe and principall place and kéeping it continually in their minde doe meditate therevppon and exercise themselues therein There is wont also another question to be asked What néed there is to expresse and op●n oure desires in woordes vnto God since hée alreadie knoweth all thinges Wée tould you anon after the beginning of this Sermon that our prayer is an humbling of oure selues before the maiestie of God where vnto moreouer wee add this Wée doe not expresse and open oure desires vnto God as thoughe hée knewe them not or that wée would teach him being ignoraunt or that we would entreate and gett gods fauour with our curious laboursome and eloquent prayer but for oure owne sakes wée vse woordes wherewith to stirre vpp our selues And to this end all the most holy men of God are read in the Psalmes and holy histories to haue declared their desires largly vnto the Lord. Wee are not sayeth S. Hierome declarers but crauers For it is one thing to declare a thing to him that is ignoraunt and another thinge to craue a thing of him that knoweth In that it is a declaratiō in this a duetie There wee faithfully declare here wee lamentably beseech And Sainct Augustine sayeth Wordes are needfull for vs wherewith wee maye bee moued and diligently consider what wee should aske not wherewith wee should beleeue that the Lord is either taught or entreated Wherefore when the Lord forbad much babbling or vaine lipplabour in prayer he did not simplie tye the prayer of the faithfull vnto a fewe and short summe of woordes but hée forbiddeth vs after the manner of Ethnickes to powre out many woordes without witt reason meaning and vnderstanding so finally to thincke that wée shal be heard for oure muche babbling sake and often repeating of prayers as at this day they doe falslye thinke which say a certeine number of prayers which they call Rosaries of prayers For the Lord addeth They thincke they shal be heard for their much babbling sake S. Augustine maketh difference betwene babbling much and praying much To babble much sayeth he is in praying to make many superfluous woordes in a necessarie matter But to praye much is to call vnto him whome we pray vnto with a longe godly stirring vpp of the heart For this businesse for the most part is accomplished more with sighinges than with speakings And anon It is not wicked and fruitlesse when wee haue leasure to pray the longer For it is written of our Lord himselfe that he spēt the whole night in prayer and prayed a long time Wherein what did he else but giue vs an example Thus farre hée And if it be a hard matter for any man to pray long and continually he may breake off his prayer howbeit hee must to it againe and oftentimes renue the same a fresh For such short speaking in prayer is praise-worthie And that we may make an end of this place let no man thinke that in praying hee declareth oure affaires vnto God as not knowing them Let no man thincke that hee is heard for his setting forth and euen for his laboursome and exact setting foorth and that oftentimes repeated and with most earne●t out-cries instilled or powred into the eares of God Let no man thinke that his prayer must stand vppon a certeine number that is to fay that Pater nosters must be numbered vpp to our God as not hauing a good memorie to a Lord ill to be trusted vppon corrals beades put together vppon a lace seruing as it were to make a reckoning or accompt And béecause I haue said which all godly men also throughout the whole world confesse that a most perfecte platforme of praying is deliuered vnto vs in the Lords prayer by our Lord Iesus Christe him selfe it remaineth that we cite word for word that most holy fourme of praying orderly made with most diuine words euen by the mouth of the Lord as Matthewe the Apostle hath lefte it recorded vnto vs and then to expound the same as briefly and plainely as may be to the intent that euery one may the better vnderstand what he prayeth ●éele a more effectuall working inwardly Of that most Heauenlye prayer this is the fourme O Our father which arte in Heauen hallowed bee thy name Thy kingdome come Thy will be done as well in earth as it is in heauen Giue vs this day our daily bread And forgiue vs our trespasses as we forgiue them that trespase against vs And lead vs not into temptation but deliuer vs from euill A men This most holy prayer of our lord Iesus Christ our sauiour our doctour or teacher highest priest deliuered to the catholique church to be a catholique fourme or rule to praye vnto God is wont to be diuided into a litle preface and sixe petitions some reckon seuen Some say that the thrée former petitions serue chiefely to the spreading abroad of Gods glorie the thrée latter concerne the care of our selues and aske those thinges that are néedefull for vs But they séeme in manner all to conteine both The little preface is this O our father which art in heauen By this wée call vppon GOD and dedicating oure selues vnto him wée committ oure selues wholie vnto his protection and mercie And euerie word hath his highe mysteries For our Lord would haue vs rather pray with vnderstanding than with woordes These therefore doe admonishe vs and suffice to bee thought vppon but the minde beeing instructed with the holy Ghoste whiche I told you is néedefull before all thinges to them that pray and being lifted vpp to the beholding of God

sonnes of God What is he therefore that séeth not that in this treatise of Saint Paule iustification is taken for adoption especially since in the very same fourth Chapter to the Romanes he goeth about to proue that an inheritance is due to fayth wherevnto also he doth attribute iustification By all this it is made manifest that the question of iustification containeth nothing else out the manner and reason of sanctification that is to say wherby and how men haue their sinnes forgiuen and are receiued into the grace and number of the sonnes of God and being iustified are made heires of the kingdome of God. And now let vs trye whether that which we haue sayde be taught in the Scriptures the Christ before the iudgement seate of God when sentence of condemnation was to be pronounced against vs for our offences tooke oure sinnes vpon his owne necke and purged them by the sacrifice of his death vpon the crosse and that God also layd vpon Christ our fault and punishmēt so that Christe alone is the only satisfaction purging of the faithful This doth the Apostle Paule teach most expressely where he sayth Who shall lay any thing to the charge of Gods elect It is God that iustifieth Who shal condemne It is Christ that dyed yea rather it is he which is raised vp is at the right hand of the father making intercession for vs. And againe he sayth Christ redeemed vs from the curse of the lawe while he was made the curse for vs For it is written cursed be euery one that hangeth on the tree that vpon the Gentiles might come the blessing of Abraham through Iesus Christ c. This did the Apostle teach out of the writings of Moses And Moses in his bookes doth often times make mention the the sinnes are laid vpō the heads of the beastes which were sacrificed But those sacrifices bare the tipe or figure of the death and sacrifice of Christ Esaias also in his 53. chapter saith expresly He verily hath takē on him our infirmities and born our peines He was wounded for our iniquities and smitten for our sinnes For the peine of our punishment was laid vpō him and with his stripes ar● we healed We all went astraye like shepe euery one turned his own way but the Lord hath thrown vpon him all our sinnes And immediatly after He hath taken away the sinnes of the multitude and made intercession for the transgressors Then these wordes I think nothing can be brought more to the matter or more fit for our present purpose To this alludeth Saint Peter when he sayth The Lorde him selfe bare our sinnes in his body vpon the crosse that we being dead to sinne may liue to righteousnes by the signe of whose stripes we are made whole Herevnto aliuded S. Iohn the forerunner of the Lorde when he sayde Beholde the Lambe of God that taketh awaye the sinnes of the worlde Moreouer the Apostle Paule beareth witnesse hereto saying Him that knewe not sinne he made sinne for vs that we throughe him might be made the righteousnesse of God Also in his Epistle to the Colossians he saythe It pleased the father that in Christ all fulnesse should dwell and by him to reconcile all thinges vnto him selfe hauing set at peace through the bloude of his crosse by him both things in earth and things in heauen These I suppose are testimonies sufficiently euident to proue that vpon Christ are layde our sinnes with the curse or condemnation due vnto oure offences and that Christe by his bloud hath cle●sed oure sinnes and by his death hath vanquished death and the deuill the authour of death and taken away the punishment due vnto vs. Yet bycause there be some and those not a fewe whiche denie that Christe by his death hath taken from vs sinners both faulte and punishment and that he became the onely satisfaction of the whole worlde I will therefore nowe alledge certaine other testimonies and repeate somewhat of that that I haue before recited thereby to make it manifest that Christe the only satisfaction of the world hath made satisfaction both for our sault and punishment Esayas verily witnessed that bothe the faulte of our offence and the punishment were taken away when he sayth He bare oure infirmities and was wounded for oure iniquities finallye the discipline of peace that is the discipline or chastising or punishment bringing peace or the penaltie of our correction that is the punishment due to vs for our offences was layde on his necke Marke also what followeth And with the blewnesse of his stripes are we healed This doth euidently teach that by the peine of Christe oure punishment is taken a waye For looke what peine penaltie punishment or correction was due to vs and the same was layde on the Lorde him selfe and for that cause was the Lorde wounded and receiued stripes And with them he healed vs But he had not yet healed vs at all if we should yet looke for woundes stripes stroakes that is to say punishment for our sinnes The death of Christe therfore is a full satisfaction for our sinnes But what I praye you shoulde Christe auayle vs if yet we shoulde be punished for oure offences Therefore when we say that he did beare all our sinnes in his bodye vpon the Crosse what else doe we meane I praye you but that the Lorde by death that was not due vnto him tooke from vs Gods vengeaunce that it might not lighte on vs to our punishment Paule as often as he maketh mention of our redemption made by Christe is wont to name it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which worde he vnderstandeth not as the common sort do redemption barely and simply but the very price and satisfaction of redemption Wherefore also he writeth that Christ him selfe did giue him selfe to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for vs that is to say the price wherewith captiues are redéemed from their enimies in the warre For that which we do commonly call raunsomes the Gréekes do name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So then that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when man for man and life for life is redeemed But vpon them that are thus raunsomed and set at libertie there is no punishment afterwarde layd by reason of the translation therof from one to another Furthermore this is the newe Couenaunt that God in his Christ hath made with vs that he will not remember our iniquities But howe could he chose but remember oure iniquities if he ceased not to punishe them So then this remayneth not to be doubted of that Christe our Lord is the full propitiation satisfaction oblation and sacrifice for the sinnes I saye for the punishment and the faulte of all the world yea and by him selfe alone for in none other is any saluation neyther is there any other name giuen vnto men whereby they must be saued I denie not but that bycause of discipline chastisement and exercise diuers sortes

Isai 49. Who is to be called vppon of them that pray ●sai 63. ●y whom God the Father is called vpō Iohn 5. Iohn 14. 1. Iohn 2. Ephe. 3. What thinges prouoke man to call vppon God. Rom. 8. With wha● abilities ●he must b● furnished which cōmeth to pray vnto God. Dan. 9. Luke 18. Faith is 〈…〉 that 〈◊〉 ●●mes 1. Psal. 50. Psal. 145. Esa. 65. Matth. 21. Mark. 11. Iohn 14. Iohn 16. Psal. 22. Let the life of him that prayeth be answearable to his faith Prou. 2● Isaie 1 Iohn 9. Iere. 7. 11. Ezech. 14. Our mind● must bee ●fted vp ●o heauenly thinges D●niel 9. Actes 10 Let prayer proceede from loue Mark. 11. Matth. 6. Matth. 5. We muste not praye with the mouthe ●nely but with the ●a●t Matth. 15 1. Cor. 14. Matth. 23. We must require nothing that ●s vnwor●hy for God to graunt cōtrary to his lawes 1. Iohn 53. Iudith 8. ● Samu. 15 We muste continue ●n prayer 1. thess. 5. Luke 1. Ab●c 2. Heb. 10. When we must pray Ioel. 2. 1. Cor. 7. Of the place of prayer Iohn 4. To praye● in the chamber Matth. 6. The gesture of thē that pray What we must aske or pray for of God. Ephe. 6. 2. thess. 3. 1. Tim. 2. It is lawful to aske corporall goodes of the Lorde In what tongue we must pray 1. Cor. 14 Of Sing●●ge in 〈◊〉 church ● Paral. 29 Matth. 26 Mark. 14. Paul rebuked not them that sounge 1. Cor. 14. Ephe. 5. The manner of the a●ncient singi●g in the Churche What mā● of singing was in old time vsed Song was alwaies fre but not ●niuersally vsed Agrement in singing in the Church Gregories singing what thinges are to ●e discōmended in the vse of singing in the church Of canonicall hou●es Dan. 6. Leuit. 26. Pro. 24. Luke 17. Actes 3. Actes 2. Trip. li. 9. Cap. 39. How we must pray Whether we be tyed to the wordes of the Lords prayer What it needeth ●o expresse 〈◊〉 d●sires ●nto God 〈◊〉 wordes Howe lip-labour or muche babbling is forbidden * Or debtes * Or our debters The lords Prayer deuided Father The Lords prayer offered to the Father by Christ Psal. 103. Luke 15. Our Which art in heauen 3. Reg. ● Actes 7. Hallowed be thy name The name of God. To sanctifie or hallowe Thy kingdome come Thy will be done Psal. 113. As well in earth as it is in hea●en To will that which God willeth is a good part of happinesse Bread. Matth. 4. Deut. 8. Oures Daylie Giue Vs. This day Pro. 30. And forgiue vs. Our debtes Luke 7. As we forgiue our debters And lead● vs not into c. Iames. 1. But deliuer vs frō euill Amen * Whiche ●s cōmonly transla●ed Veri●y Verily For thine is the kingdome power and glorie for euer ●ro 18. Of thanks giuinge We owe thankes giuing o●ly to God Thankes are to be giuen to God thrughe Christ Ephe. 5. Hebr. 13. The bene●●tes of God must be acknow●edged How the godly giue thankes vnto God. Psal. 8. 2. Sam. 7. Thāks giuing a sacrifice Psal. 50. Psal. 116. Ose 24. Mala. 1. Of the force or vertue of prayer A signe Diuisiō of signes out of S. Augustine Iohn 12. Marke 14. Matth. 9. Signes dis●inguished accordinge to their ●imes Matth. 12. Iosue 4. Iudg 6. Of signes some are giuen of men other some ordeined of God. Signes giuen of men Ezech. 4. The diuersitie of signes giuen of man. Matth. 26. Gal. 2. Iudg. 2. Signes giuen of God. The diuersirie o● Signes giuen by God. Signes wonders Luke 21. Miraculous ●ignes Esai 38. Signes pa●adigmatical or for example Iere. 27. 19. 28. Matth. 18. Sacramental signes are seuered frō other signes with which the● haue many things common Sacrament What a Sacrament is Sacrament taken for ●●orth Souldiers eath What a mysterie is Matth. 13. Ephe. 3. Matth. 7. What a Simbol is Onelie God is the authour of Sacramēts Esai 66. Leuit. 10. Sacramēts are to be receiued as it were at the handes of Christ 1. thess. 2. Marke 16. Matth. 28. Luke 10. Matth. 21. 1. Cor. 11. Why Sacramentes were instituted vnto vs in visible things Chrysostōe touching the cause of sacraments Iohn 3. Iohn 3. The lorde is to be praised for instituting sacramentes The wisdome of God shineth in th●●nstitution of the Sacramēts The manner of making leagues or couenaunts Gene. 15. The number of sacraments Wholsōe ●●tes of the church are ●ot con●emned In his booke against 〈◊〉 Sacraments cōsist of the signe and the thing signified Mark. 1. Actes 2. Matth. 26 Luke 22. Signes external and in warde thinges Signes earthly visible thinges heauenly inuisible The word and rite Promise ceremonie What is vnderstood by the worde i● the sacraments ● Reg. 5. 〈…〉 In the nāe of the lord Iesus Christ the feeble are healed Actes 4. Actes 4. Actes 19. The place of Paule in the. 5. to the Ephe. is expounded Tit. 3. Iohn 15. Rom. 10. Actes 15. The ●ordes ●poken do ●ot form 〈◊〉 make s●●raments ●ff●ctuall Whether by blessing the nature of thinges are changed Num. 20. Exod. 7. Iohn 2. Exod. 15. Exod. 7. 4. Reg. 6. The omnipotenci● of God. Gen 1. Of the worde Blessing ● Co● 10. Thankesgiuing blessing For what ●●pose ●ords are 〈…〉 of what 〈◊〉 they 〈◊〉 Eccle. 12. Authours of gathe●inges he ●●leth wise men bicase they gather the sayings of the wi●er ●orte of men in theire bookes Howe the power of almightie God is attributed to the worde Of true anctificaion or consecra●ion ● Tim. 4 Actes 10. Howe our Sacraments are confecrated The signe and the thing signified do●reteine there seuerall natures in the sacraments The wicked are not partakers of the thing signified in the sacraments The affinitie of the worde of God sacraments Heb. 4. Matth. 3. Pet. 3. The scripture maketh difference beetweene th● ministerie of man the operation of the spirit Iohn 3. 1. Cor. 3. The opinion of the Papistes touchinge transubstantiatiō is cōfuted That bread an● wine remaine in their substāces afte● consecration Whether the bread and wine for their former substance are so called after consecration Coloss 2. 1. Tim. 6. The counsell of La●eran was in the yeare of of the lorde 1215. Of the sacramental vnion It is declared how in Sacramēts the signes and the things signisied are ioyned together Signes borowe the names of things signified Circumcision The paschallamb Sacrifices Rom. 8. Hebr. 10. Zacha. 3. Isai 33. Iohn 1. 1. Pet. 1. Baptisme Actes 22. 1. Cor. 6. The supper of the lorde Sacrames●cal and figuratine speaches The māner of speach which we daylie vse The auncient fathers moved no contentiōs about the sacramēts It is not saide the rocke signifieth Christ but the rocke is Christe Their error which will not haue sacramental speeches expoūded sacramentally Carnal bōdage and seruile weaknesse How a fig●ratiue speach is to be receiued and acknowledged The wordes of our sauior in the 6. of Iohn doe mak much for the in