Selected quad for the lemma: kingdom_n

Word A Word B Word C Word D Occurrence Frequency Band MI MI Band Prominent
kingdom_n key_n open_v shut_v 2,164 5 9.3630 5 false
View all documents for the selected quad

Text snippets containing the quad

ID Title Author Corrected Date of Publication (TCP Date of Publication) STC Words Pages
A68336 The soules solace A sermon preached at the solemne funerall of William Favvcit gent. in the parish-church of West-ham in Essex, May 18. 1631. and since enlarged. By Edmund Layfielde Bachelour in Divinity, preacher of St Leonards-Bromley in Midlesex, by Stratford-bow. Layfield, Edmund. 1632 (1632) STC 15334; ESTC S106788 149,497 147

There is 1 snippet containing the selected quad. | View lemmatised text

kingdome of heaven Here he declares three things 1 that its hard 2 most hard 3 in some sort impossible for a rich landed-man a moneyed-man (x) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 18.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 19. to get to heaven 1. It s a hard thing for a rich man to enter into heaven because its a hard and rare thing for a rich man to be a righteous man Pietie and the pelfe of iniquity are seldome inmates (y) Luke 16.9 Amor divitiarum nec amicitiam nec consuetudinem nec conscientiam propriam nec animae salutem cognos●ere sinit Ferus in Mat. hee that is bound in Pluto's golden chaines (z) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divitiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pluto o●ū deus is confident hee may breake all other bonds and cast away the cords of a good conscience from him (a) Marke 5.4 Psal 2.3 Vix ac nec vix quidem fieri potest ut mens recte pia in magnis opibus versetur Drusius praeterit in Mat. 19.23 vi● diligentissimus Beza Not many wisemen after the flesh not many mighty not many noble are called 1. Cor. 1.26 If this young man who scarce attained to the yeares of a man (b) Adolescens nec tamon admodum adolescens cum mandatorum ab ineunte aetate jactaret se fuisse observantissimum sed florentis aetatis provectus juvenis T●ssan in Mat. 19. Si ille dives qui legis observantissimus videbatur servari nequeat quis potest servari idem newly enter'd into the world was so farre in love with his gold (c) Dominum non do mum reliquit that for the enjoyment of it he forsooke his God how hardly will they be converted unto God who are waxen so old in the world as their minde failes in all things but the world and have no memory but for their money If hee who onely held his owne possessions could not follow Christ How difficultly do they get to heaven who withhold other mens possessions (d) Quod si divites simpliciter difficilé salvantur quid facientrapientes nam si sua non dare impedimento ad regnum est quantum sibi contrahitignem qui aliena occupat Chrys in Matt. 19. 2 It is not only hard but a very great and exceeding difficult thing for a rich man to enter into heaven as trusting in uncertaine riches more then in the living God 1 Tim. 6.17 which hardship to enter he who hath the keyes of David and shuts and no man opens thus illustrates It is easier for a camell to goe thorow the eye of a needle then for a rich man to enter into the kingdome of God Mat. 19.24 (e) Nam citius tenuis per acus transire foramen Deformis poterunt immania membra cameli Quam queat ut dives coelestia regna videre Iuvencus l. 3. Histor Evang. Biblioth Patr. Tom. 4. pag. 15. Namque foramen acus sicut penetrare camelus Membrorum pra mole nequit sic dives opima fertilitate tumens teunem non possit adire Coelestis regni ducentem ad limina callem Sedul lib. 3. oper paschal which elegancie of Christ hath tortured many of the learned to expound and expresse some whereof levell at a mysterie in the words others adhering to the history nor are they certaine themselves who hits the marke or who misseth the mysterie Some by the camell understand Christ our Saviour who bore our burden for us the eye of the needle the bitternesse of his passion and the sense to be it s easier for the god of the world to suffer for worldlings then for worldlings to convert and turne to God (f) Facilius Christum pati pro dilectoribus seculi quam dilectores seculi ad Christum posse converti Cameli autem nomine se intelligi voluit quia humiliatus onera sustulit per acum autem punctiones significat per punctiones dolores in passione susceptos foramen ergo acus dicit angustias passionis S. Aug. tom 4. quaest Euangel lib. 2. cap. 47. Acus est punctio per quam angustia significantur passionis qua passione velut acu nostrae naturae quasi scissa vestimenta resarcire dignatus est id est reparare post lapsum Ans in Mat. 19. were this all the disciples question were not materiall who then can be saved Matt. 19.25 nay rather who can be saved otherwise then by Christs death and passion which hee did undergoe for oursinnes Others referre it to the Gentiles (g) S. Ambros 10.4 in Luke 18. S. Origen in Mat. 19. S. Chrys opus imperfect in Mat. 19. Anselm in Matt. 19. whose humble entrance thorow the needle of repentance (h) Foramen acus est confessio fidei quae in Christo est vel poenitentia Pascasius Ratbertus in loc Mat. Biblioth Patr. tom 9. pars 2. l. 9. was more easie unto Christ then that of the proud Iewes who were swolne with the pride of their Primogeniture and parentage (i) Iohn 8.39 and stood so much upon the punctilio of their owne righteousnesse that they were not capable of the righteousnesse of Christ (k) Divitem populum Judaicum dixit qui cum divitijs de Aegypto exierunt Camelus autem nos fuimus Arnob. Afer annot in loc Mat. B. Patrum to 15. pag. 165. Others beleeve that Christ had an eye to all sinners in generall who in their owne estimate were rich and increased with goods and needed nothing but knew not that they were wretched and miserable poore blinde and naked Rev. 3.17 sooner may a camel go thorow the eye of a needle then such proud Pharisies enter into heaven (l) Pharisaeus ille arrogans in prece jactan innocentia praesumptor gloriae exprobrator misericordiae praedicator sui criminator alieni qui magis conveniret dominum quam rogaret S. Ambros in Luke 18. And lastly some interpret Christs words of Iudas Iscariot in particular (m) Arnobius Afer B. Patrum loc cit Theophilus Antiochenus B. Patr. tom 2. pag. 151. who selling his master for a price sold also therewith his soule to the devill Concerning the Historicall part of the words there is also the like varietie Some have found out a certaine gate in Hierusalem called by the name of the needles eye which was so low and straite that no camell could passe into the citie thorow it till hee was unburdened and stooped downe upon his knees at his entrance (n) Maldonat in Mat. 13. Anselm in Mat. 12. Chymnitius Ha●m in loc Semblably no rich man who is uncleane crooked proud (o) S. Origen loc cit Avarorum denotat miseriam quibus divitae magis sunt oneri quam usui non sibi sed alijs bajulant Ferus in Mat. 19. Sic divites cum deposuerint gravem sarcinam peccatorum totius corporis pravitatem intrare possint per angustam portam arctam viam quae ducit ad vitam S.