Selected quad for the lemma: kingdom_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	east_n	north_n	west_n	3,023	5	7.7162	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A87179	Good news to all people. Glad tydings for all men. God good unto all, and Christ the saviour of the world: or, The general point faithfully handled by way of exercise: or A sermon preached at Buckingham upon the 25 of March, being (as so called) Easter-day. By William Hartley.	Hartley, William, of Stony-Stratford.	1650 (1650)	Wing H974; Thomason E594_11; ESTC R206917	25,853	32

his own Essence can produce effects of anger or hatred * Simile A prisoner at the Bar looks upon the Judg as angry and hasty to destroy his life when the Judg as he ought is of the prisoners counsel and out of love and tender pity to the prisoner sheweth him all the favour the Law will admit We Adamites through guilt of our own consciences for breach of a righteous Law behold God as angry or displeased but the Lord is Kind and Merciful and of his Goodness there is no end * Simile In gloomy weather we are apt to say the Sun hath not shined when Clouds and Vapours only interpose the Sun being wholly composed of light never ceaseth to put forth his beams If we taste not of the loving kindness of God or behold not the comfortable light of his countenance our iniquities are the clouds that separate these good things from us and not the Will or Ordination of Almighty God who is Goodness it self and How often would I and ye Would not c. Again If you take up from these words viz. Jacob have I loved and Esau have I hated this conclusion That Jacob and his posterity simply as persons fore known were the objects of the Love of God and consequently appointed for Salvation and Esau with his posterity objects of Gods Hatred and so undoubtedly reserved for destruction I pray my Masters give me your thoughts of these Scriptures Isaiah saith Though Israel be as the sand on the Sea yet a Remnant shall be saved Our Saviour saith That Many shall come from the East and from the West and from the North and from the South and sit down with Abraham Isaac and Jacob and the Children of the Kingdom shall be thrust out To which I add that of Paul Jew and Gentile male and female are All One in Jesus Christ Which as to other Nations so to us Englishmen is a comfort though we should be of the race of * Certain it is we are not of Jacobs posterity Esau And thus I hope I have plained this Mountain which so frequently with such confidence is set in opposition to the Doctrine viz. It is the good Will and Pleasure of c. But the whole substance of the Chapter doth imply Election and Reprobation of persons 4 Object as Vers 15. I will have mercy on whom I will have mercy I will have compassion on whom I will have compassion Vers 18. Therefore he will have mercy on whom he will have mercy and whom he will he hardeneth I give my judgment Answ That the main drift and scope of the Apostle in these words is to take off the self-conceit or priviledg that the Jews took to themselves touching their descent from Abraham with their imaginary righteousness by the works of the Law and to fix them upon expectation for righteousness from free grace in Jesus Christ and that no action of the creature can merit or challenge any priviledg in the favour or love of God because when we have done All We are unprofitable Servants which the Apostle doth illustrate from the Speech of God to Moses when he desired to see the face of God Exod. 33.19 I will be merciful to whom I will be merciful I will be gracious unto whom I will be gracious We may apprehend that the words were spoken to declare That although Moses was a faithful Servant in all his house yet the favour granted him was not out of consideration of any merit in Moses but an act of grace from God for saith the Lord I will be gracious unto whom I will be gracious c. and for the positive conclusion viz. I will have mercy on whom I will have mercy and whom he will he hardeneth To prevent the preposterous administration of Love and Judgment which from these words many conclude to be in God Exod. 20. the Scripture shall unty this knot The Lords will and pleasure is to Have Mercy on such that fear him and those that like not to retain God in their knowledg 2 Command such he is said to harden Rom. 18. or rather giveth them up to a reprobate sence to perish through their wickedness 5 Object But is it not in express words said GOD hardened Pharaohs heart Answ Cooks Instit pag 27. I make answer to this Objection as a learned Lawyer did of the Law When any point through Nicety thereof doth admit of a doubtful interpretation such a construction is to be made as may avoyd absurdity All you that hear me will go along with me in this That it was an evil in Pharaoh to have a hard heart against the Commands of Almighty God if so will it not be absurd to conclude God the Author of this evil Again you all grant That it was just with Almighty God to destroy Pharaoh for his hard heart against the Israelites and will it not be preposterous for you to make God the Author both of the evil and the punishment * Simile If a Colonel should command a party of his Regiment to march out upon a design and afterwards cause them to be condemned at a Councel of War for being out of their Quarters were not this unequal My beloved Friends That Moddel of Righteousness and Justice which is in Mankind is but a glimpse or beam of the God of Righteousness placed in the creature having allusion to the Apostles words The Foolishness of God is Wiser then the wisdom of men then I say That the unrighteousness of God if such a thing could be imagined is more righteous then the righteousness of men So then you may perceive how obscaene and absurd it is to conclude God the Author of sin and punishment in the Creature this is the only property and practise of Satan mans adversary and not of God who is a Lover of all mankind And I give my judgment That the Lord cannot be said without absurdity to harden Pharaohs heart as by putting therein a malevolent disposition contrary to his will but the Lord ceasing to exercise further patience and his goodness standing in the abstract unto Pharaoh in that sence God is said to harden Pharaohs heart * Simile A man that is towing a Barge up the river letting go the cord is said to send the vessel down the water but it is the stream that carryeth the Barge away So the Lord ceasing to draw or make use of cords and administrations of his Love the creature being left in the corrupt channel of his own affections is hurried down the stream to destruction by force of the strong current of his lustful inclinations Neither do we read that the Lord doth inflict this Judgment of desertion upon Pharaoh or any others till a manifest opposition doth appear against the way and light of God made known in them Take the Apostles words before cited Even as they did not like to retain God in their own