Selected quad for the lemma: kingdom_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	king_n	lord_n	sceptre_n	2,040	5	10.9794	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19614	Collections out of S. Augustine and some few other Latine writers upon the first part of the Apostles Creed. By John Crompe, Master of Arts of C.C.C. in Cambridge, and vicar of Thornham in Kent. First preached in his Parish Church; and now inlarged (as here followes) for more publike use.	Crompe, John.	1638 (1638)	STC 6048; ESTC S117464	55,567	64

ossium saith Salomon Sweetnesse to the soule and health to the bones as Prov. 16.24 which makes the very lips gratious and the feet pretious of those that bring but the tidings of it saith the Propher Mel in ore melos in aure jubilum in corde As hony sweet unto the mouth as melody pleasant to the eare and a jubile triumph to the heart so that nil canitur suavius nil auditur jucundius nil cogitatur dulcius quàm Iesus Dei Filius saith an ancient Hymne of the Church there is nothing sun●●hat is so sweet nothing heard that so much delighteth nothing ●●●●ght on that is so pleasant as is this the name of Jesus the Son of the most high God And here I might take occasion to speake of the publike rejoycing of this time for the birth of this our Saviour Jesus and shew you as Leo saith how that non fas est locum esse tristitiae ubi natalis est vitae at the comming and birth of life there ought to be no mourning as in the dayes of death no man being secluded excluded from the partaking of the publike joy of this time but that the righteous ought to rejoyce quia appropinquat ad palmam because he drawes neere to the reward of his well doing and the sinner may rejoyce quia invitatur ad veniam because he is offered a pardon for his ill doing but I forbeare to proceed any farther in this way because it belongs rather to the Preacher than the Catechist thus to handle it onely before I end this point I am bold to invocate this our sweet Saviour that propter semetipsum erit nobis Jesus even for his owne names sake he will be pleased to save us from our sins by granting us so much faith and trust in him that wee may rely wholly upon him and none but him for the salvation of our poore and sinfull soules for if we should misse of him our blessed Saviour and Redeemer it were better for us a thousand wayes that wee were dogs or toads than men for death to them is the end of all their woe but the death of a man without a Saviour is but the beginning of all his misery and unhappinesse to endure for ever and ever and therefore let us still be sure to beleeve in Jesus And in Iesus Christ Where yee see that our Saviour our Deliverer our Mediator and Messias is not knowne altogether by the name of Jesus but sometimes also by the name of Christ and therefore Saint Matthew stiles his Booke The Booke of the Generation of JESUS CHRIST Matth. 1.1 And S. Paul saith that Jesus Christ is come into the world to save sinners 1 Tim. 1.15 And the Apostles here teach us to say I beleeve in Iesus Christ So that Jesus may be said to be his proper name and Christ his Nomen appellativum or Sir-name as Tertullian speakes or Jesus his name of Nature and Christ of person place or dignity as other Divines for as I have shewne before as his name Jesus signifies to save and deliver intimating his nature so his name Christ signifies Messias or Anointed intimating his Office which is to be anointed with the oyle of gladnesse above his Fellowes as the Psalmist speaketh And therefore Andrew said unto his brother Simon concerning him we have found the Messias which is by interpretation the Christ that is the Anointed one Ioh. 1.41 And the woman of Samaria said I know well that Messias shall come which is called Christ Ioh. 4.25 Now the reason of this name is because as the three great Officers of the world in former times viz. King Priest and Prophet were wont to be made by anointing so hee being to beare these three parts in his owne person for the benefit of his Church and chosen was likewise to be anointed by the Holy Ghost and indeed to be called o Christos the anointed as by way of excellencie above all that were anointed before him or should be ever after him Now if you desire proofes that these three Officers were consecrated and m●de by anointing attend to that which followes First Kings were s● m●de for so said God to Samuel when he had chosen David to be King Ari●e anoint him for this is he 1 Sam. 16.12 And so Salomon concerning whom his Father David said Let Zadock the Priest and Nathan the Prophet anoint him their King over Israel and blow yee the trumpet and say God save King Salomon 1 King 1.34 And indeed the first King of all that Nation Saul himselfe was so ordained as it is said That Samuel tooke a violl of oyle and powred it upon his head and kissed him and said is it not because the Lord hath anointed thee to be captaine over his inheritance 1 Sam. 10.1 Thus much for Kings Secondly Priests were also so made for God commanded Moses to consecrate Aaron to that Office saying Thou shalt take the anointing oyle and powre it upon his head and anoint him Exod. 29.7 And in the third Chapter about the 23. verse it is shewed how that anointing oyle should be made too even of principall and costly spices as is there to be scene And therefore David cals it the precious oyntment upon the head that ran downe upon the beard even Aarons beard and went downe to the skirts of his clothing Psal 133.2 Thirdly Prophets likewise and Elisha the son of Shaphat shalt thou anoint to be a Prophet in thy roome 1 Reg. 19.16 And therefore saith David Touch not mine anointed and doe my Prophets no harme Psal 105.15 So that our Lord and Saviour Jesus Christ being to become all these unto us and that after a more excellent manner hee is called the Christ or anointed as I said before For God even his owne God hath anointed him with the oyle of gladnesse above his fellowes saith David Psal 45.7 yea even above them for their offices lasted only during the time of this life and in some of them not so long but Christ is anointed to be an everlasting King Priest and Prophet over his Church even for ever and ever A King first to protect us so saith David I have set my King upon my holy hill of Sion Psal 2.6 for the Lord shall give him the Throne of his Father David and hee shall reigne over the house of Iacob for ever and of his Kingdome there shall be no end Luke 1.32 33. For all power is given unto mee both in heaven and in earth saith he himselfe Mat. 28.18 Secondly a Priest to offer up even himselfe a sacrifice upon the Crosse for our sins as in the Psalme The Lord hath sworne and will not repent Thou art a Priest for ever after the order of Melchisedecke Psal 110.4 yea because he continueth for ever he hath an unchangeable Priesthood Heb. 7.24 who needeth not daily as those high Priests to offer up sacrifice for his owne sins first and then for the people for this hee did once when

and we that have beene ruled but with an iron rod in the time of the Law able to breake all the kingdomes of the earth to powder have now the golden scepter of grace stretched out over us to guide us thorow the paths of righteousnesse in this world unto the land of everlasting happinesse in the world to come And therefore let us praise the Lord all wee Heathens and sing unto him all we nations because Jesus Christ that is the Anoynted Saviour as well to us Gentiles as to the Jewes is conceived by the Holy Ghost and borne of the Virgin Marie and this sufficeth for his two names Iesus Christ It followeth His onely Sonne our Lord. Where you see that everie good Christian professes to beleeve how that Jesus Christ is first the Sonne of God secondly his onely Son and thirdly our Lord of these in order And first of the first his Sonne First he is the Sonne of God which when you heare Beloved you must take heed that you doe not understand it onely as he was man conceived by the Holy Ghost and borne of the Virgin Marie as followes afterward to be handled in the description of his manhood when we shall come to those articles for so he is usually stiled the Sonne of man as well as of God but here he is to be beleeved the Sonne of God from the beginning before ever he became man or ever man was or indeed before the world was A Sonne Qui non in temporibus esse coepit sed ante saecula sempiternus incomprehensibiliter à patre genitus as Cyril speakes Which had not his beginning in transitorie and fleeting time but was begotten by his Father before all worlds as it is in the Nicene Creed God of God light of light verie God of verie God begotten not made being of one substance with the Father by whom all things were made as there followes so that as the Father is eternall so is the Sonne eternall too as saith Athanasius in his Creed Now if any should be inquisitive to know Quomodo aeternus aeternum as S. Augustine speakes how one eternall should beget another seeing according to our naturall reason that which begets is before that which is begotten I might answer as in my former Catechisme about the name of Father Generationem ejus quis enarrabit Who shall declare his generation Esay 53.8 seeing the Angels thereof are ignorant and it is unknowne to the Prophets and therefore Non à nobis discutiendum sed credendum as S. Augustine It is rather to be beleeved than disputed or inquired into too farre but yet because the Lord hath given us many earthly comparisons both in his word and works by which wee may make some resemblances and attaine unto some glimpse of knowledge in those things that are heavenly therefore with the same Father wee will expresse it as plainly as we can to your apprehension and conceit entreating you with him that if there be any thing that you cannot thorowly and plainly understand that yet you would beleeve considering as the Prophet saith That untill you beleeve you cannot understand as S. Augustine reads it Esay 7.9 Intellectus enim est merces fidei as he further saith Understanding is the reward of faith and therefore seeke not to understand that thou mayest beleeve but beleeve first that thou mayest understand afterward Nay thou shalt understand if thou firmly beleevest if not in this life yet in that which is to come when thou shalt see face to face and know as thou art knowne Well then Quomodo aeternus aeternum sayest thou How doth one eternall beget another S. Augustine shall answer for mee Quomodo flamma temporalis generat lucem temporalem Even as a temporall flame or fire doth beget a temporall light where the begotten light is coequall in time to the begetting flame neither being before nor after other so that where there is a flame you may be bold to say there is light and where you see such a light there you may be sure is also a flame or fire so that Ex quó incipit flamma ex illo incipit lux Looke where the flame begins then also the light even at that verie instant of time And therefore as S. Augustine goes on Da mihi flammam sine luce do tibi Deum Patrem sine Filio Shew mee a flame without light and I will beleeve that God the Father may have a time to be without a Sonne but not else but as the light from its verie first beginning begets shining so God the Father from all eternitie hath begot this Son which in some places of the holy Scripture is called the Word of God In the beginning was the Word and the Word was God c. Joh. 1.1 In other places Sapientia Patris The wisdome of the Father as Luk. 11.49 Sometimes Virtus potentia Dei The vertue and power of the Lord other times Brachium fortitudo Domini The arme and strength of the Lord and the like All which shew him to have his verie essence and being with and from God from the verie beginning of eternitie even before all times in this onely to be distinguished from the Father that the Father is of none whereas the Sonne is of the Father and the Holy Ghost is from them both being but one God howsoever three persons so that as learned Mr. Hooker saith The substance of God with this propertie to be of none doth make the person of the Father the verie selfe-same substance in number with this propertie to be of the Father maketh the person of the Sonne the same substance having added unto it the propertie of proceeding from the other two maketh the person of the Holy Ghost so that howsoever in the God-head there be three persons yet wee acknowledge but one God for the Father is God the Sonne God and the Holy Ghost God and yet not three Gods but one God as Athanasius in his Creed and therefore this one God howsoever but one in substance and essence when hee was to make man seemes to distinguish himselfe into persons by saying within himselfe Let us make man in our image according to our likenesse Gen. 1.26 in which words and those immediately going before Et divinitatis unitas personarum pluralitas aperte ostenditur The unitie of the God-head and pluralitie of persons is plainly and evidently shewne For whereas the next words before are And God saw that it was good he presently added saying Let us make man c. which adding of a verb of the plurall number to a noune of the singular number shewes plainly as well a pluralitie of persons as singularitie of essence in the God-head And so likewise doe the two nounes of the singular number Image and Similitude shew evidently Non in Deo esse plura exemplaria That there are not in God more patternes and samples to be resembled than one according to the image and