Selected quad for the lemma: kingdom_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	call_v	father_n	lord_n	2,649	5	3.5290	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A29689	A golden key to open hidden treasures, or, Several great points that refer to the saints present blessedness and their future happiness, with the resolution of several important questions here you have also the active and passive obedience of Christ vindicated and improved ... : you have farther eleven serious singular pleas, that all sincere Christians may safely and groundedly make to those ten Scriptures in the Old and New Testament, that speak of the general judgment, and of that particular judgment, that must certainly pass upon them all immediately after death ... / by Tho. Brooks ...	Brooks, Thomas, 1608-1680.; Brooks, Thomas, 1608-1680. Golden key to open hidden treasures. Part 2.	1675 (1675)	Wing B4942; ESTC R20167	340,648	428

sits on the the Throne so Christ will both raise himself and ease himself by that vengeance that he will take on his enemies c. Now from th●se divine Names and Titles which are given to Jesus Christ we may thus argue He to whom the incommunicable Titles of the most high God are attributed he is the most high God but the incommunicable Titles of the most high God are attributed unto Christ ergo he is the most high God But Fourthly Christ's eternal Deity Coequality and Consubstantiality with the father may be demonstrated from his divine Properties and Attributes I shall shew you for the opening of this that the glorious Attributes of God are ascribed to the Lord Jesus I shall begin First with the Eternity of God God is an eternal God 1. Eternity is taken three ways 1 Pro●●●● pre●●rly so it n●teth to be with●ut beginning and end so God only is eternal 2. Improprie imp●●perly so it noteth to have a beginning but no ending so Angels so the souls of me● are eternal 3. A●usive so some things are said to be eternal which have had a beginning shall also have an end they are called eternal in respect of their long continuance and duration so ci●●●●●i●on and other Mosaical ceremonies were called eternal or everlasting From everlasting to everlasting thou art God Psal 90. 2. The eternal God is thy refuge Deut. 33. 27. He inhabits eternity Isa 57. 15. He is called the Ancient of days Dan. 7. 9. And he is said to be everlasting and to be King of old Psal 74 12. this sheweth he had no beginning In respect of his eternity after time he is called the everlasting God Rom. 16. 26. An everlasting King 1 Tim. 1. 17. That there is no succession or priority or posteriority in God but that he is from everlasting to everlasting the same we may see Psal 102. 26 27. The heavens shall perish but thou shalt endure yea all of them shall wax old like a garment and as a vesture shalt thou change them and they shall be changed but thou art the same and thy years shall have no end There is no succession or variation in God but he is eternally the same Eternity is an interminable being and duration before any time and boyond all time it is a fixed duration without beginning or ending The Eternity of God is beyond all possible conception of measure or time God ever was ever is and ever shall be Though the manifestations of himself unto the Creatures are in time yet his Essence or being never did nor shall be bound up by time look backward or forward God from eternity to eternity is a most self-sufficient infinite perfect blessed being the first cause of our being and without any cause of his own being an eternal infinite fulness and possession to himself and of himself what Gid is he was from Eternity and what God is he will be so to eternity O this glorious attribute drops myrth and mercy oyl and honey Now this attribute of eternity is ascribed to Jesus Christ John 1. 1. In the beginning was the word was notes some former duration therefore we conclude that he was before the beginning before any creation or creatures for it is said he was God in the beginning and his divine nature whereby he works is eternal Heb. 9. 14. He is the first and last Rev. 1. 17. hence it is that he is called the first-born of every creature because he who created all and upholds all hath power to command and dispose of all as the first born had power to command the family or kingdom Colos 1. 15 16 17. compare Isa 44. 6. with Rev. 22. 13. Joh. 17. 5. Father glorifie thou me with thine own self with the glory I had with thee before the world was Such glory had the Lord Christ with his father viz. in the heavens and that before the world was this he had not only in regard of Destinátion being predestinated to it by God his father as Grotius would evade it but in regard of actual possession The Lord possessed me in the beginning of his way saith Christ the son of God Prov. 8. 22. And as his father possessed him so he John 8. ●8 John 17. 24. Rev. 1. 8. 17. Heb. 1. 10. 11. 12. cap. 7. 3. Isa 9. 6. c. Christ is without beginning of days or end of time and without all bounds of precession or succession was possessed of the self-same glory with his Father before the world was from Eternity His goings forth have been from of old from everlasting from the days of Eternity saith the Prophet Micah speaking of the Messiah Mic. 5. 2. See the Eternity of Christ farther confirmed by the Scriptures in the margent But Secondly As the Attribute of Eternity is ascribed to Christ so the Attribute of Omniscience is ascribed to 2. Chrysostom Christ and this speaks out the Godhead of Christ he knows all things John 21. 17. Lord thou knowest all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things present and future what I now am and what I shall be saith one on the words John 2. 25. He needed not that any should testifie of man for he knew what was in man Shall Artificers know the nature and properties of their works and shall not Christ know the hearts of men which are the work of his own hands Rev. 2. 23. And all the churches shall know that I am he which searcheth the reins and hearts Now of all a man's inwards the heart and the reins are the most inward Christ is nearer to us than we are to our selves the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is here rendred searcheth signifies to search with the greatest seriousness exactness and diligence that can be the word is metaphorically taken from such as use to search in Mines Mat. 9. 24. and cap. 12. 25. Luk. 5. 22. cap. 6. 18. Luk. 11. 17. and cap. 24. 38. c. for Silver and Gold He is also frequently said to know the thoughts of men and that before they bewrayed themselves by any outward expressions Now this is confessedly God 's peculiar God which knoweth the hearts 15. 8. He is the wisdom of the father 1 Cor. 1. 24. He knows the father and doth according to his will reveal the secrets of his father's bosom the bosom is the seat of love and secrecy John 1. 18. men admit those into their bosoms with whom they impart all their secrets the breast is the place of Counsels that is Christ revealeth the secret and mysterious Counsels and the tender compassionate affections of the father to the world Being in the bosom implyeth communication of secrets the bosom is a place for them it is a speech of Tully to a friend that had betrusted him with a secret crede mihi c. believe me saith he what thou hast committed to me it is in my bosom still I am not ungirt to

do not 4. Psal 37. 1 2. Psal 73. 21. Prov. 3. 31. Psal 9. 17. envy the prosperity and flourishing estate and condition of wicked and ungodly men for God has given it under his hand that they shall be turned into Hell The wicked shall be turned into hell and all the nations that forget God 'T was a wise saying of Marius to those that envy great men their honour let them saith he envy them their burdens I have read a story of a Roman who was by a Court-marshal condemned to die for breaking his rank to steal a bunch of Grapes and as he was going to execution some of the souldiers envied him that he had Grapes and they had none saith he do you envy me my Grapes I must pay dear for them Ah sirs do not envy wicked mens grapes do not envy their riches their honours their greatness their offices their dignities for they shall one day pay dear for these things high seats to many are uneasie and the down fall terrible How art Isa 14. 12. thou fallen from heaven O Lucifer son of the morning 't is spoken of the Chaldean Monarch who though high yet had a suddain change befel hm It is not a matter of so great joy to have been high and honourable as it is of grief anguish and vexation to be afterwards despicable and contemptible Come down and sit in the dust Babylon Isa 47. 1. was the Lady of Kingdoms but saith God sit in the dust Take the mill-stones and grind The Lord of hosts ●ers 2. ●sa 23. 9. hath purposed it to stain Heb. to pollute the pride of al glory and to bring into contempt all the honourable of the earth He shall bring down their pride together Wo to the Isa 25. 11. ●sa 28. 1. vers 3. crown of pride the crown of pride shall be trodden under feet God will bring down the Crown of pride to the dust to ashes yea to hell and therefore do not envy the Crown of pride Croesus was so puffed up with his Crown of pride with his great riches and worldly glory that he boasted himself to be the happiest man that lived But Solon told him that no man was to be accounted happy before death Croesus little regarded what Solon had said unto him until he came by miserable experience to find the uncertainty of his riches and all worldly glory which before he would not believe For when he was taken by King Cyrus and condemned to be burned and saw the fire preparing for him then he cried out O Solon Solon Cyrus asking him the cause of the outcry he answered that now he remembred what Solon had told him in his prosperity Nemo ante obitum foelix that no man was to be accounted happy before death Who can summ up those Crowns of pride that in Scripture and History God has brought down to the dust yea to the dunghil Have not some wished when they have been breathing out their last that they had never been Kings nor Queens nor Lords nor Ladies c. Where is there one of ten thousand who is advanced and thereby any thing bettered Solus Imperatorum Vespasianus ●n melius mutatus Few men believe what vexations lie under the pillows of Princes You look upon my Crown and my Purple Robes saith Artaxerxes but did you know how they were lined with thorns you would not stoop to take them up Damocles highly extolled Dionysius his condition Dionysius to convince him of his mistake provides a royal feast invites him to it commands his servants to attend him no meat no mirth no musick is wanting but withal caused a sharp sword to be hung over his head by an horse hair which made Damocles tremble and to forbear both meat and mirth Such even such saith Dionysius the Sicilian Tyrant is my life which thou deemest so pleasant and happy O sirs there is a sword of wrath which hangs over every sinners head even when he is surrounded with all the gay and gallant things of this world Outward prosperity is commonly given in wrath as you may see by comparing the Scriptures in the margin Hos 13. 11. Psal 73. Psal 78. 30 31. Prov. 1. 32. Luk. 12. 16. to the 22. Eccl●s 5. 12 13. together Prosperity kills and damns more than adversity The Germans have this proverb That the pavement of Hell is made of the glorious Crests of Gallants It had been infinitely better for the great men of this world that they had never been so great for their horrid abuse of God's mercy and bounty will but encrease their misery and damnation at last That Ancient hit it who said because they have tasted so liberally of God's kindness Augustine and have imployed it only against God's glory their felicity shall be short but their misery shall be endless and therefore to see the wicked prosper and flourish in this The whole Turkish Empire is nothing else but a crust cast by our Father to his dogs and it is all they are likely to have let them make them merry with it said Luther world is matter rather of pity than envy 't is all the heaven they must have These are as terrible Texts as any in the whole book of God Mat. 6. 2. Verily I say unto you they have their reward Luk. 6. 24. Wo to you that are rich for you have received your consolation James 5. 1 2 3. Go to now ye rich men weep and howl for your miseries that shall come upon you Your riches are corrupted and your garments are moth-eaten your gold and silver is cankred and the rust of them shall be a witness against you and shall eat your flesh as it were fire Gregory being advanced to places of great preferment professed that there was no Scripture that went so near his heart and that struck such a trembling into his spirit as that speech of Abraham to Dives Luk. 16. 25. Son remember thou in thy life time receivedst thy good things They that have their heaven here are in danger to miss it hereafter It is not God's usual way saith one to remove a deliciis ad delicias from delights J●rom to delights to bestow two Heavens one here and another hereafter and doubtless hence it was that David made it his solemn prayer Deliver me from the wicked from men of the world which have their portion in this life Psal 17. 14. and whose belly thou fillest with thy hid treasure It is a very hard thing to have earth and heaven too God did not turn man out of one Paradise that he should here provide himself of another Many men with the Prodigal cry out give me the portion that belongs to me give Luk. 15. 12. me riches and give me honour and give me preferment c. and God gives them their desires but 't is with a vengeance As the Israelites had Quails to choke them and afterwards a King to