Selected quad for the lemma: kingdom_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	great_a	time_n	world_n	5,204	5	4.2496	3	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A87212	A sermon preached at Dorchester in the county of Dorcet, at the proclaiming of His sacred Majesty Charles the II. May 15. 1660. By Gilbert Ironsyde Batchelour of Divinity, and minister of Stepleton in the said county.	Ironside, Gilbert, 1588-1671.	1660 (1660)	Wing I1048; Thomason E1034_15; ESTC R209046	21,155	36

pleaseth him and pleaseth him better as saith the Prophet Micah Therefore though heavinesse be for a night yet joy cometh in the morning the sufferings of Gods people may be great but momentary for he is not willing they should be discouraged It was a shrewd question of the Divel Doth Job serve God for nought take away thy hedge this taking away the hedge did fright Job from God yet it did not stagger amaze him therefore though the rod of the ungodly may fall upon the lot of the righteous it shall not ever rest there but at last be cast into the fire Else what an heartning would it be to the wicked and how would they blaspheme when their enemies that ruled over them made them to howl saith the Prophet His name was continually every day blasphemed Esay 52.5 Every day and every day continually they did blaspheme what even his holy name his omnipotency as God his faithfulnesse as Jehovah see how effectually this works upon the Lord v. 6. Therefore my people shall know experimentally know my name that I am he that doth speake Behold it is 1. He will speak peace but when There be two Adverbs which I had almost said are Antichristian when they interpose in holy things the one is the Quomodo dubitantis an How of doubting the other a Quando murmurantis the When of repining the one is destructive of our faith as in the Noble man 2 King 7.7 as long as Nicodemus kept himself to his Quomodo istud he could could not enter into the kingdome of God the other is destructive to our hope as in Jehoram Should I attend any longer on the Lord the Quomodo hath almost spoiled us of all our Religion for how many nice and needless and therefore fruitlesse controversies hath it raised We agree upon Gods decrees but whether they be supralapsarian or sublapsarian absolute or conditional we defie one another as hereticks that Christ is in the Sacrament all agree but whether Con or Sub or Tran. or after Mr. Calvins modo ineffabili which sure must needs be best the world will never agree That Christ gave Peter the keys no man denies but whether as he was an Apostle or as a Pastor or as a Believer we most eagerly dispute So for the Quando it eats even into the marrow of the souls of Gods best people many times in their distresses Why art thou cast down O my soul saith David why art thou so disquicted within me Not so much his sufferings as the Quando of his release tormented him This cast down his soul this disquieted his heart within him for hope that is deferred longer then we would or expect makes the heart sick Prov. 13.12 Take heed therefore of the curiosity of the Quomodo if you would preserve your faith of the intemperance of the Quando of you would not be sick at heart I beseech you observe how sweetly our Saviour chides his beloved disciples for this Quando Master say they wilt thou at this time restore the kingdome to Israel they had long dreamed of an earthly kingdome much as our Chiliasts doe of their fist Monarchy a carnall phancie too They thought long to sit one at his right hand the other at his left to be great and glorious princes to Lord it over the Chief Priests and Elders the Roman governour the Emperour himself for spirituall pride is more boundlesse then carnall therefore Master wilt thou at this time restore the kingdome unto Israel they name Israel but they mean themselves but saith Christ What have you to doe to ask such questions possess your souls in patience it is not for you to know times and seasons the Father hath reserved them in his own hands Answer enough to satisfie the most impatient spirit Consider the Fathers Soveraignty it is his Prerogative to appoint the Quando and his appointments the Scripture calls the fullnesse of time Israel shall come out of Egypt the self same day that he had determined he sets the very hour my hour is not yet come saith our Saviour Gods set times are his decreed times and his decrees are secret to us we can only say that as he will have mercy on whom he will so when he will for peace is a creature of his own making I create peace and according to this rule Dei Deo it is fit he should dispose of his own Then consider the Wisedome of the Father and Wisedome is most seen in the seasonablenesse of her Words and Actions it makes them like Apples of Gold in Pictures of Silver it s the the very salt that gives them savour he will therefore speak peace to his people when it is most seasonable Lastly consider that as this Father is the most wise so our most gracious God and therefore he will speak peace to his people when it is best for them I will hold you no longer in the generalls of this Quando I will descend to particulars Gods seasons to speak peace are cheifly three First when we cannot help our selves to peace when we have tried our Strength our Wisdome our All and nothing can doe then God will doe when the children are come to the birth and there is no strength to bring forth when the Mariners in a Tempest have tug'd and tired themselves even at their Wits ends then he delivered them out of their distresse Psal 107. God of all things loves to take his people off from themselves that no flesh not the most Sanctified flesh might glory in his presence if this were well considered we would cease to eclipse the glory of our present peace by attributing it as many doe in parties to our selves with not you but we is ours not yours foolish people he is neither yours nor yours but only Gods Qui facit mirabilia solus who alone without our help doth such wonders for his people be as zealous as you will for the King as the Cities of Greece were for their Homer but let it be the Zeal of Love not Envy of Union not Faction lest you break all in pieces Secondly Gods time for peace is when he hath well prepared his people to receive it all the ways of the Lord must be prepared to make a more easie passage for his work that of the Son of Syrac Wisd 8.1 may goe for Canonicall Scripture Gods wisedome reacheth from one end to another mightily and sweetly doth she order all things her strength is seen in the work her sweetnesse in the foregoing preparations it is so in the invisible peace for it doth not break in suddenly abruptly irresistibly into mans heart as a strong man armed it did not so in S. Pauls conversion which looks most like it there was first a Light then a Striking to the ground then a Reproving voice from heaven to work off by degrees the innate and adnate resistibility at last he was sent to Ananias and so Saul became a Paul It is so when God gives outward

the Fatherlesse and the Widow a man and his house to subvert right and pervert Justice and rather to Sacrifice whole kingdomes then their own Ambition and Lust and were not those others according to the Voice of the Word that the yoke of every oppressor may be broken that God would judge the world in Righteousnesse and at last require the bloud of his Servants So that put the Voice of God speaking in his Word and the Voice of Successe as we see at this day together they make a full Answer from God the Lord out of heaven and when God speaks so plainly so distinctly so with an Eccho Voice answering Voice can men or angels forbear their Hosannahs Blessed be he that cometh in the name of the Lord When we thus hearken what God the Lord will say we need not fear for he will certainly he will speak peace unto his people the next thing in the Text. Peace in this place is the prosperous settlement of that Nation and therefore we are to understand his Pople not by way of distinction and separation but the whole visible State and Church of the Jews For that which is added and to his Saints is onely expository for what are his People but his Saints and what are his Saints but his People it is an Hebraism worth observing affirming that to be which ought to be to these he will speak Peace therefore they wanted it for the present he will speak Peace therefore they shall not ever be without it and he it is that will speak Peace and therefore it can come from no other hand and he will when it is best for them The people of God do sometimes want Peace The Moon hath her Wanes and Eclipses as well as her Light and Glory and Ecclesia habet sua tempora she is like the pole-Star Semper versatur nunqua●● mergitur she is sometimes aloft and anon you would think her falling into the Sea In me saith our Saviour you shall have Peace but in the World tribulation What Peace had Israel in Egypt for near 200. yeares together or in Babylon for 70. yeares what Peace had the Primitive Christians in their 10. Persecutions near 400. yeares and what our English Professors in those Marian dayes I am sure our Jerusalem complaines that the plowers made long furrowes upon her back more then once or twice yea many times Psal 129. and we our selves have lived to see and feel and smart under this Truth conviction strong enough against Academicks and Scepticks themselves And indeed it is Gods wisdom to have it so thereby to pluck his peoples Lips from the teats of this Earth the Nurse puts Wormwood or some sharper thing to her Nipples to wean her child and God doth imbitter our sweets and blast our blessings to take off our Affections from the things below the better to fit us to walk with him and have our converse in Heaven for the want of Peace is the Mother of holy Wisdom when we are quiet and at ease we are like the prodigall having his portion minding nothing but travelling as far as we can from our Father into strange Countries with Harlots and Riotous living but the want of Peace the sound of the Drum and Trumpet the neighing and prancings of the mighty ones make us return to our selves and think of home Outward Peace also begets a kind of Spirituall lazynesse and we say to our selves with him in the Parable Soul eat and be merry take thy ease but when Peace is gone this lazy humour is gone and we set our selves to work again In a calm at Sea the Mariners lie ilde upon the decks but when a storm is up they also are up and are doing some tend the Anchor some guide the Ship some dresse the Sailes some pull the Ropes and some stand at the pump it is so with our Graces in the time of Peace scarce one stirs but when Peace is gone every one is summon'd to his duty Faith must steer Hope must be the Anchor Charity must dresse the Sailes Patience must pull the Ropes and Repentance stand at the Pump Besides we are apt to abuse Peace when we have long had it more then any other blessing whatsoever We may truly invert the Apostles words and say where this grace doth abound there sin doth abound even Sodoms sins Pride Fullnesse of bread Idlenesse Drunkennesse Uncleanness Uncharitableness Lukewarmness Prophaseness I cannot say they are the Effects of Peace no more then the weeds in the Garden are the Effects of the Suns shining No they are the spurious brats of our own corrupt hearts yet we know they are the companions and attendants of a long Peace whereas Wars Persecutions Afflictions are Gods weeding knifes to cut off these Evils even by the Rootes thefore saith David it was good for me to be afflicted he means chiefly by the Wars made upon him by Saul and his Son Absolom the Crosse of Christ saith a Father was Currus Triumphalis his Triumphant Chariot so in its kind is the Cross of his Children even Gods fiery Chariot in which he sets them to triumph over their spirituall Enemies and so to ascend to his Throne of Glory and if so it is not onely Gods wisdom but his infinite Goodness and Mercy that his people have not alwaies Peace I remember St. Austin against Parmenion the Donatist hath this distinction Est charitas severitatis charitas mansuetudinis but is it not a distinction without a difference or is not Gods severity also many times his greatest Mercy Believe it God is often more mercifull in taking away then in giving Peace unto his people methinks Job is at a stand for which to bless him most when he saies The Lord hath given and the Lord hath taken away Blessed be the name of the Lord either he makes them equal or prefers the taking away before the giving Consider this all ye that have suffered even Jobs taking away Murmur not against it make Gods uses of it let it weane you from the world which vanisheth away let it lift you up to a more heavenly mindednesse learn holy wisdome from it for 't is Gods school shake off spiritual slothfulnesse or melancholy as Divines call it and abandon your former abusings of this mercy thus let me advise you to kisse Gods rod then who can tell whether the latter end of Job may not be more blessed then the beginning for this we know that though Gods people have not always peace yet they shall not always want it as long as they are his people till the Bill of divorce be issued out and Lo-ammi not my people be pronounced upon them which perhaps is the case of the Jews to this day Whose desolation must be untill the consummation Dan. 9. as also of these poor people in America For God loves not the rod as 't is a rod 't is opus alienum a strange work to him as Esay calls it it is mercy that