Selected quad for the lemma: kingdom_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	grace_n	king_n	lord_n	2,963	5	3.6667	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A31115	[Antiteichisma], or, A counter-scarfe prepared anno 1642 for the eviction of those zealots that in their workes defie all externall bowing at the name of Jesus, or, The exaltation of his person and name by God and us in ten tracts against Jewes, Turkes, pagans, heretickes, schismatickes, &c. that oppose both or either by Tho. Barton ... ; wherein is added A tryall thereof.	Barton, Thomas, 1599 or 1600-1682 or 3.	1643 (1643)	Wing B996; ESTC R21325	100,426	115

thing but wish it were not so knowne that it might not be thus written If I have beene over bold now in the Apostles words I beseech you brethren that yee know them which labour among you and are over you in the Lord and admonish you I beseech you that yee have them in singular love for their workes sake Be at peace among your selves 1 Thes 5.12 13. Be at peace and in this yee confesse that Jesus Christ is Lord. For peace is his He is the God of peace 1 Thes 5.23 and our peace too Ephes 2.14 He cannot be acknowledged the peace-maker betweene God and us nor we his members whilest we be at hatefull oddes among our selves Where love is not the Holy Ghost will not be and where he is not no man can as he ought say that Jesus Christ is Lord 1 Cor. 12.3 For confessing him Lord we confesse more then he in himselfe is our selves also to be in obedience unto him Who keepe not in his service deny him to be their Lord. For it is not enough with Saint Peter to cry Lord save I sinke Matth. 14.30 unlesse also we can with Saint Paul say Lord what wouldest thou that I should doe Acts 9.6 and doe what the Lord wils With the whole man too outwardly and inwardly where and as he requires He being wholly ours who are onely his will be whole to him Soules bodies lands goods lives and all are at his service So he be ours and we his let him doe with us as he pleaseth He saved us and we will be governed by him To whom he hath beene Lord Jesus to us be he Jesus Lord. The Ebionits Samosatenians that deny the greatnesse we affirme requisite in our Mediatour to salvation The Anabaptists Brownists Barrowists Separatists that seclude whom they please as if none save their holy on earth might ever be Saints in Heaven and yet handle our Saviour as if he were to serve their turns alwayes and they him onely when and as they list And the Simonians Menandrians Pseudo-Christs that sacrilegiously impropriate his vertue are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For there confessing our deliverance from such evill we confesse the greatnesse of our Saviour also and acknowledge him the onely able for us and not onely for us but for the sinnes of the whole world We say not whose he is not but knowing him to be ours rest in that The Valentinians Marcionits Manichees with the other Opinats or Docits that make Christs death fictitious to take away the truth of his Sacrifice The Ethnicks that in opposition preferre Apollonius Tyanaeus before Christ the Novatians Rogatists Maximinianists Circumcelliones that borrow the broome of Donatus to sweepe the Church The Jewes Chiliasts Aeternals that provide for the Messias as if his Kingdome were of this world and our happinesse in the various delights thereof And the Papists that like the Heathen have set up a great Cauldron to purge souls in equall traditions to the Scriptures and make the Pope head of the Church are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For there we confesse him such a Priest such a Prophet such a King as never the like In his propitiation the ransome is unvaluable in his institution the doctrine infallible in his government the supremacie incommunicable All these onely in him infinite may not be held by any other The Basilidians Origenists Arrians Apollinarists Donatists that saying there was a time when Christ was not impiously call the Sonne of God the first begotten creature The Artemonits Photinians Monophysits that will not have him God before he was incarnate The Semi-arrians whether Acatians that affirme the Sonne to be like the Father or Ennomians that teach him of another nature then the Father or Aetians that make him unlike in all things to the Father or Eudoxians that hold him as a servant of the Father The Carpocratians Messalians Coluthians that denying God the administration of the world bestow the Lordship over men on the evill Angels The Marcionits Manichees that deeming the world a worke unworthy of Divine providence substitute some Atlas to sustaine it The Pontificiaries Socinians that question the sufficiencie of Christs Lordship And Schismatiks or relapsed Protestants that scorne to give him due and full worship are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For there Christ is confessed the eternall God consubstantiall and coequall with the Father The same before the Incarnation and no other now Lord of all above and below ruling his servants graciously in peace and trampling his enemies under his feete in ire Nothing may controll him nor is any thing too little for his providence This and all we maintaine from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and still the argument is the Union and our salvation True Christians we considering humility the basis of glory can value our Saviour even by his disrespect in the world Who would save it Jew and Gentile from sinne must be reckoned among sinners He therefore being the Sonne of the Highest the lower he appeared for us the more he shewed his love For in that estate not losing his owne all his gaines redound to us Because he could not be unlorded in ours we are dignified in his Not so as if he having served our turnes we should no longer serve him but that his annointing descending on us we might walke in the odour of his unguents He the constituted Priest to mediate by redemption and intercession we his sanctified to offer in faith the fruits of regeneration prayers praises good workes and a holy life He the Prophet by the Word and the Spirit to instruct we the Disciples to beare the characters of the one and set forth the graces of the other He the King ruling in might and mercie to preserve we the subjects in feare obedience and faithfulnesse to observe his pleasure in fighting against the enemies and maintaining the peace of his Kingdom Such we confesse him and our selves such confessours through him Nor is this all Our King our Prophet our Priest our Saviour is not transiently ours but eternall he Not now and not hereafter the same now and ever What comfort have we We being annointed shall never be feared nor ever fleeced being his saved For Jesus Christ is still that Lord which the Sonne of God he was before the Incarnation He hath the Keyes to unlocke Heaven and the Keyes to locke up Hell In whose hands we are none can snatch us from him Because he is that being whence all things have being and the immutable God having elected us will never alter his purpose That he will not we can domonstrate that He informes us by his Word confirmes us by his Sacraments and replenisheth our hearts with heavenly desires Our thoughts our words our workes tend to him And such is our reverence in adoring that if an unbeleever should be present at our publike service he falling downe would say Verily God is among us and with us confesse that Jesus

Priest of our profession Heb. 3.1 and doth not he confesse them before his Father who confesse him before men Matth. 10.32 Which of our Non-conformists dare deny this would they then be denied of Christ or why deny they him his due Take heede the Apostle speakes it plaine Rom. 14.11 Phil. 2.11 and Jehovah having sworne will not recall it Isa 45.23 Sponte vel invite as Gorran with our good will therefore or whether we will or no he shall be exalted And by the tongue too cantando vel ululando singing or howling For the Father will be glorified in the Sonne by the glorious confession of them that yeeld or the glorious confusion of them that stand out said the reverend Bishop You may now observe with Zanchius a two-fold confession of Christ Vna piorum altera impiorum One of the godly of the wicked the other The first is two-fold also One of faith in this life Rom. 10.10 the other of vision at the end of this life Both with a good will and to salvation both but with more joy and the fulnesse thereof is the last The second of the reprobate is likewise two-fold one in this life proceeding from a convicted conscience or generall faith without comfort as that of Judas Mat. 27.4 The other from the event at the last day when beholding those things which before they would not beleeve confesse they shall and to their owne damnation Wisdome 5.2.3.4 c. Both with an ill will and to confusion both but with more torment and the fulnesse thereof is the last First and last good and bad all confesse though not all alike yet to the high honour of God all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For this that the whole world shall subject to the Sonne is the glory of the Father saith Saint Chrysostome Suffice this here more of and to his glory after All Jewes Turkes Pagans Philosophers Infidels that beleeve not All that have beene Christians but now are Apostates and all that are Christians yet have tongues more free to the devill then unto God are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For God made every tongue and onely he Who had no sharer in the worke admits no sharer in the fruite Every tongue ought to be his and his onely All Heracleonites that to avoid persecution hold the confession of the mouth unnecessary all Helcesaits that when troubles arise for the truthes sake think it lawfull for their own sake to abjure the Gospell all Pattalorinchites or Silentiaries that will have their holinesse knowne by a diuturnall silence all Catharists Donatists Anabaptists Separatists that are very open-tongued in justifying themselves and damning others but seale up their lips as if it were an inexpiable offence for all to speake out and together in the publique Service of God all Pontificiaries Masse-priests and other Papists that locke up the publique confession in some one tongue or two and send forth a supersedeas for all the rest and all Justiciaries Hypocrites carelesse Professours or luke-warme Christians whose loud words win the applause of men but their lewd doings dishonour God and perturbe the peace of his Church are condemned at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For who provided the tongue for mans glory will have that glory of man sound forth his owne praise And not like sounding brasse or a tinckling Cymball but with an Eccho of such grace as may pierce the clouds and resound honour unto God in the Highest This and all we maintaine from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and still the argument is the union and our salvation True Christians we looking unto the deserving person thinke not the duty strange We know there is a time to speake and to be silent a time Observing therefore what ought to be done we doe it when and where we ought At the Churches ordinary times knees and tongues shew our hearts but at an extraordinary if need require we can spend our blood to testifie the sweet accordance of the inward and outward man If sometimes our tongues goe not with our knees yet our hearts doe If one or other or both be in action both or either of them are animated ever Nor can we imagine that any one of us may take licence to be otherwise then is prescribed None should be in shew onely in earnest all Nor will any ones earnest excuse anothers hypocrisie or neglect Every tongue must have its proper spirit and every spirit its proper tongue We deny not any tongue the faculty here granted nor barre any one the duty here injoyned Out with it say we for it is an honour to conquer the devill and this the way No magicall spell but Christs owne warrant that the powers of hell shall not prevaile against it It ever was is and will be ever the glorious exercise of the blessed in heaven and maugre all opposition the religious on earth hoping to be perfect Saints at last with all our might uphold the practise here Yea who will not now shall in the end be compelled and doe it with the devill and his angels in horrour of heart and confusion of face with yelling tongues and gnashing teeth for evermore Considering this whom the love and feare of God can move the Apostles argument sufficeth us To save his chosen and confound our enemies Christ at his going rode on the triumphall Charet hence and is set down on the Throne of God to be the Judge of quicke and dead All shall be subdued unto him his is the power the Kingdome his and therefore every tongue should confesse that Jesus Christ is Lord to the glory of God the Father Tract VIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c That Jesus Christ is Lord c. CHrist is the right object we are denominated of him and therefore very kindly that he should be confessed by Christians Who ransomed us most meete it is we doe acknowledge him Most meet and our chiefe glory to publish that Lord whose servants we cannot be and not be free But he hath so adopted us into the liberty of Sonnes that he being heire we are sure to be heires with him Him therefore at all times and in all places as is prescribed our tongues extoll him The text directs us and from it our Church varies not It is a plaine Article of our Creed and our humble Petitions throughout the Liturgy are all concluded in the Name of Jesus Christ our Lord. Prosecuting this in my former method I doubt not but they who have had patience hitherto will see the last period and at last give glory that our evident practise is still in analogy of the truth There are three readings of this text the Vulgar is every tongue should confesse that the Lord or as the Rhemists our Lord Jesus Christ is in the glory of God the Father Here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is aitiologicall and the glory of God the Father the predicate The Syriack is every tongue should confesse the Lord

save sinners no Tyrant no usurper Jesus Christ is Lord. Lord before by that he is Sonne And now Lord againe by vertue of his proper quod saith Bishop Andrewes As God he was ever Lord but not ever Lord as God and man At 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we found he had a time and a cause for this who had no time nor cause beside himselfe for the other Nor yet may it be thought that he assuming our flesh received meliorationem in humiliatione any melioration thereby as Saint Athanasius speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For thereby he was imperfect and made perfect for us saith S. Chrysostome For us the one and the other Neither the one in himselfe nor for himselfe the other No such thing no It is we by his taking on himselfe our infirmities are made perfect in him Not then annointed that he might be God or King or the Sonne or the Word but as God● and the King and the Sonne and the Word he annointed us in himselfe that we also through him should be the Lords annointed Thus we proclaime him Lord and with great triumph now because we are now sure he is our Lord. Lord in ours and of us Lord. And being so ours the Rhemists in their Paraphrase here have not misinserted our Though he were iste as before that one whom the world contemned yet in his greatest obscurity or hatred he was ever the magnified Lord. When he lay in the Manger a multitude of the heavenly hoast sung his praise The Angel sent Shepheards to tell him to the Jewes the Heavens sent a Starre to shew him to the Gentiles and the East Wisemen to worship him in Bethlehem The very infants left their Mothers breasts to yeeld their lives in testimony of his Lordship Who hath heard or read any thing and hath not read or heard either of the voyce proclaiming him from Heaven or of the Devils confessing him the Son of God or of his transfiguration on Mount Tabor or of his commanding the creatures even the most lawlesse the Wind and the Sea or of his miracles in multiplying a small quantity of food to satisfie thousands in curing all sorts of diseases in casting Divels forth of the possessed and in raising the dead or of the confounding of his apprehenders or of the theeves request on the Crosse or of the darknesse then over all the Land or of his giving up the Ghost the renting of the Temple the quaking of the earth the sundring of stones the opening of the graves and the appearing of the dead Who can minde these or any of these and not confesse that the Lord was here in our flesh But when we consider that Christ at his owne set time resumed the life he laid downe and trampled the powers of Hell under his feete when we behold his Ascension and animadvert his visible sending of the Holy Ghost doe we not see that Christ is Lord when we heare of his Apostles losing their lives for their Master and of those multitudes of Martyrs throughout the tenne persecutions under all manner of torments faithfull to him what will wee say Shall I teach every one what to say Even with Saint Thomas My Lord and my God John 20.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for how is hee not to be reputed God who crownes those that truely confesse him with the glory of Martyrdome saith Cyrillus Alexandrinus All the Fathers in the Councels of Nice Constantinople Ephesus Chalcedon and in the more and more corrupted after giving him the place anathematize every one that decries his Lordship Our Church also ever blessed be God according to the Scriptures in an holy emulation of the most religious and learned doth in her Liturgy promote him Lord. Who preacheth the contrary let him be Anathema Maran-atha Confessed he is Lord But what Lord is next Even the Lord Paramount no mesin or pettie Lord. Lord of all of the three Regions before and of the orders of confessours there Lord of Heaven saith the reverend Bishop he gave the Keyes of it Matth. 16.9 Lord of earth he hath the Key of David and of every Kingdome else Rev. 3.7 Lord of Hell the Keyes of Hell and death are his Rev. 1.18 Heaven is his Throne Earth is his footstoole Hell his prison Heaven Earth Hell and all there are his Seigniory He is within without above beneath penetrating compassing guiding sustaining all things Elohim that being which in three persons is individually one and of those three that one person which being neither the Father nor the Holy Ghost is still the same with both Jehovah the Creatour Redeemer and Sanctifier Not that the Father and the Holy Ghost are excluded in these workes but neither doth either without him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Septuagint ever translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is our Apostles here He that is sure and makes all sure The gracious beginning defensive continuing and finall ending Sure in election sure in vocation sure in justification and in glorification sure Rom. 8.29 30. Lord that is as appeares out of the Saxon record one that affordeth bread And so doth Christ for he is the true Laford that once feasted the whole world with his owne body and bloud the bread and drinke of eternall life He is still the foode of our soules and we have no refection but in and through him Nay he gives us all we have that all we have might be for his use Lafdians then should we the children of his Spouse be that is faithfull distributers of the bread our Lord affordeth If you will here understand the temporall staffe of bread may I not truly say Never was more Lording in England and in England lesse bread distributed never But if you intend it spiritually I blesse God for the great care taken that the Word may be constantly distributed and I would there was as great that it might be sincerely preached I meane that there might be no perverting of the Scriptures no denying of the publike administration of the Sacraments But what pity it is that who rightly and duly observe both should lose the Name and be counted Antichristian I tremble thinking what things of lower degree come within the bounds of Sacriledge Christ saith Who honour his honour him then who dishonour his dishonour him But we are contented to be the contemned on earth that none of the poore in spirit may want the spirituall bread and I wish that the more able were as forward that none might beg their temporall Is it forgotten how David revenged the Shaving of his Embassadours and the cutting off of their garments Certainely if repentance doe not prevene the Lord will remember those that preach downe the Hierarchy of the Church He will remember and not forget their followers that run with violence not to extirpate it onely but to trample it and all the Ministers of God under it in the very filth of infamie I write no unknowne

built up to that perfection should lay a deepe foundation saith Saint Ambrose The lower we sinke our selves the nearer God comes to us Psal 33.19 and Prov. 11.2 Cum humilibus sapientia his wisdome is with the humble and his greatest blessing too For theirs is regnum caelorum the Kingdome of Heaven Matth. 5.3 Tanto quisque preciosior Deo quanto propter eum vilior sibi the more vile for God to our selves the more precious we to him said Gregory The examples of the Patriarchs Prophets Apostles Martyrs and Fathers of the Church might here be set forth to inflect our minds but saying that in it our Saviour brought to passe the worke of our redemption have I not said all that may extraordinarily commend it unto us This all the faithfull beheld and admiring it in him love it in themselves for him and for the workes sake Nor entertaining it in this manner doe we turne any thing that is good out of our selves For Christ lost nothing thereby but gained the more for us and we therein reape his gaines Humilibus dat gratiam God gives his grace unto the lowly Prov. 4.34 James 4.6 1 Pet. 5.5 We then by it repressing innate evill are established in goodnesse First sure in our foundation for it is virtutum bonum quoddam stabile fundamentum the good and firme ground of vertues saith Saint Bernard Secondly right in our building for servans acceptas servatas consummat keeping saith he the vertues we receive it perfects them received The Lord respecting us therefore Isa 66.2 manifests his power when we acknowledge our infirmities 2 Cor. 12.9 And in this respect humility may be accounted propugnaculum nostrum our Tower and fortresse against the many insults of vice It goes with us throughout the Kingdome of grace and departs not from us when we are exalted into glory So stout it that it yeelds to no attempt either of presumption or of despaire Death it selfe frightens not it went undaunted thither even with an usque ad unto the death of the Crosse vers 7. Like the tree that Moses cast into the waters of Mura it maketh the most bitter sweete And where the waters are deepe it is as Moses Rod or Eliuhs Cloak smiting them with it they divide and we walke on dry land To gaine the Crowne set before it the sharpest things seeme pleasant So sublime it that it gives no place to honours It addes glory unto Kings on earth and it is the glory of the Saints in Heaven to cast downe themselves before the Throne of God Rev. 5. 7. So strong so sublime who will not indue it Nay who will not are sure to be confounded For God resisteth the proud 1 Pet. 5.5 Pride goeth before sorrow and the puffing up of the minde is unto ruine Prov. 16.18 We must be very cautelous then left this vice get into our humility In recte factis cavenda est superbia pride is too often clothed therewith Our Saviour took the Scribes and Pharisees in it Matth. 6.16 Saint Paul reproved the Colossians in that habit and I much feare these times are sore troubled with haughty spirits in an humble hue Shew me the submission of our great Professours in humility and I will confesse my errour But Saint Chrysostome tels us that when in pretent of Gods worship our doings are not faine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then especially we upbraid him And if we doe is not his judgement at hand Derisores ipse deridet he laugh● us to scorne Prov. 3.34 Domum evollet he will lay us waste Prov. 15.25 Not farre off even under this Crowne non hospes ab hospite tutus and in this Kingdome where is truth love honesty Achitophels treachery Rabshakes railing Jezabels adultery Esaus hate Ammons deceit Nebuchadnezzars pride Dives unmercifulnesse and all manner of impieties couch under the feare of the Lord. Shall the Lord see and not be avenged Repent repent God is angry and the vials of his wrath ready to be poured out Turne we therefore and without delay with humble with contrite hearts and he will returne with a blessing unto us Sion shall have her prosperity here and her full glory hereafter But if not for the worke for the rewards sake be we humble Wee have heard what followed Christs obedience and who keepe with him in his way shall come to him in his glory For the glory set before him he despised the shame Heb. 12.2 for the glory therefore he purchased to us be not we ashamed of the price he paid God chose the ignoble things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the most contemptible in the world for his purpose 1 Cor. 1.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 6. exhausit as Tertullian he drew out himselfe in his undertakings or as Beza ex omni seipsum in nihil redogit he brought himselfe from all to nothing Dan. 9.26 On the lowest basis he built the highest glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was made a servant for this he is Lord of all so Saint Chrysostome Magnus esse vis à minimo incipe who will be great must beginne at the least so Saint Augustine Beginne there and upon our Saviours word yee shall be exalted Luke 18.14 Yee shall so saith Saint James 4.10 and Saint Peter too 1 Epist 5.6 Is it not then as Saint Paul here saith vers 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a wise minde to be so minded It was wisdome in Christ and why should it be foolishnesse with us We lay downe temporall things and take up everlasting What comparison is there betweene a drop and an Ocean a point and the world a moment and eternity The whole treasure and pompe of the world is nothing to that immense waight of glory which followeth our Christian contempt of earthly things While we looking on the things which are not seene the momentany lightnesse of our tribulation prepareth unto us a reward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beyond the reach of our apprehension 2 Cor. 4.17 Quid dicam nescio sed Deus habet quod exhibeat I know not what to say of it but God hath what he can give and what he will give erit ipse shall be himselfe For what else is it for him to be our God and we his people He could promise nothing better nothing greater life salvation glory peace all excellencies he will be all in all He will and therefore sure we that our measure shall be filled up with his goods What they are none can conceive save who receive them Nor they comprehend because the object of happinesse is infinite Indeed what is created for us will be according to the receivers Finite it and therefore not the satisfying save in the object It is not the chiefe good but enables us to contemplate in Christ after our measure the Summum bonum which God himselfe is This is it for it is God that doth ever satiate and never cloy