Selected quad for the lemma: earth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
earth_n	let_v	nation_n	praise_v	6,420	5	10.9956	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A44497	Essays about general and special grace y way of distinction between; or distinct consideration of 1. The object of divine faith, or the truth to be preached to, and believed by men. And, 2. Gods purposes for dispensing. And, 3. His dispensations of the said truth, and the knowledge of it to men. And, 4. The operations of God with it in men in the dispensation of it. By Jo. Horne, late of Lin-Allhallows.; Essayes about general and special grace.	Horn, John, 1614-1676.	1685 (1685)	Wing H2802; ESTC R216477	249,720	501

he purposing more and more choise Dispensations and to some less and less choise To some a longer and to some a shorter time of waiting upon them for their turning to him with respect to the former of which it is That the Apostle as I understand speaks of some sometimes as Elect and chosen Persons above others namely as to God's making choise to dispense more special means and mercies to them Rom. 9.10 12 16. c. both for their own and others good and others not so neglected but passed by as to such an Election and that meerly according to the good pleasure of his Will without respect to Birth or Works yea or of good or evil found or foreseen in them as also that He hath mercy on whom he will have Mercy and whom he will he hardens as to his continuing his gracious Dispensations to them and Operations in them and with them after they have sinned against former Dispensations and deserved Wrath from him So we may say He did graciously purpose to prefer Isaac before Ishmael as to his Dispensations of choise Priviledges to him for his own and others good in chusing to have his Son take Flesh of him and betrusting his choise Oracles with him and his Seed And of his Seed he freely purposed to dispense more favour and priviledge to Jacob than to Esau without respect to Good or Evil in them but according to his free Election of Jacob to be He of whom Christ should come and so to be exalted to more Honour Exod. 19.5 Deut. 4.20 37. 7.6 7 8. 14.1 2. Rom. 3.1 9.3 4 5. Jer. 3.1 Luk. 1.13 14 15. He and his Seed with respect to Christ to come of them that they should be to him a peculiar People betrusted with his Oracles and Ordinances and so to be as a Kingdom of Priests to and amongst all the Nations about them Yea to be betrusted with the Blessing of Abraham that concerned all the Nations and Families of the Earth Thus God fore-knew and sanctifyed Jeremy in the Womb and ordained him to be a Prophet to the Nations and John the Baptist and its probable that Paul signifies the same of himself in saying That God seperated him from his Mothers Womb Gall. 1.15 God in Christ as Lord and Governour of his Creatures having that Power and Priviledge to appoint and Design them some to more honourable uses and imployments and others to less honourable or dishonourable Services as pleases him without any other reason but because so it seems good to his Wisdom Isa 45.9 10. Even as the Potter hath power over the clay as the Apostle says Rom. 9.21 of the same to make one a vessel of dishonour and another a vessel of honour though this he doth in and through Christ and in subordination to his Great Design by Christ of Glorifying himself to and amongst men and prosecuting their good and Salvation Even as a Lord or Master of a great houshold who purposes one to Office of Honour near himself and another to be in a lower Rank a Scullion or Stable-Groom and yet designs the publick welfare of them all and reserves to himself a liberty of advancing the lowest higher as he shall judge fit or of putting down the highest lower Rom. 9.15 2 Tim. 2.19 20 21. as he may find him demeaning himself unworthily in his greater honour for this is to be minded That though God's purposes of dispensing his Grace and favour to men as to his honouring some above others is altogether free and may be irrespective to good or evil in them yet neither is that Honour and Excellency to which he chuses them in his purpose and according to his choise of them to which he purposes to call them and dispense to them for themselves alone but for the Publick good and behoof of others from amongst whom he chuses them and that are not so chosen by him As Israel freely chosen from other Nations and so as no other Nation was chosen and in due time called to be honoured with the Blessings of God that pertained not to him alone but to all Nations also even those not so chosen both Christ who was to come of him and the Oracles concerning him being not sent nor speaking good concerning them onely but for and to all Men thence that Prayer God be Merciful to us Psal 67.1 2 3 4. and bless us and cause thy face to shine upon us that thy way may be known upon earth and thy saving health unto all Nations Let the people praise thee O God yea let all the people praise thee O let the Nations be glad and sing for joy c. Even as Josiah singled out from the rest to Execute Judgment on the Idolaters And Cyrus to restore Israel And John Baptist and Jeremy and Paul to Preach the Truth of God to others were not singled out for some private Personal good to themselves onely but for the Publick good and benefit of all others amongst whom and for whom they were so singled out Such purposes for Dispensation and so the Dispensations according to those purposes being not to prejudice but to promote the Publick good of Persons Isa 49.7 8. Luk. 2.30 31. not so chosen as they even as Christ was chosen out of and from all other men so as none but He was chosen yet not for the prejudice but for the good of all other Men so a● they might have good by him did they not willingly refuse and put it from them Nor was the good and honour purposed to them as to Israel Jeremy John the Baptist c. purposed to be so dispensed to them and estated on them as that they be Personally thereby necessitated to Eternal Life or to such use of them as that they might not possibly forfeit them by abusing them but God left himself at liberty to reject even those so purposed to honour they dishonouring him and waxing wanton against him and exalt to honour those purposed to dishonourable stations they therein submitting to him or otherwise as he pleased to assay to bring them to submission to him by shewing them more Mercy as Jeremy fore-known and Ordained to be a Prophet held that honour upon termes of Obedience and Faithfulness to God to which also God prevented him and afforded him sufficient Grace and Incouragement Jer. 1.5 17. 15.19 20. otherwise he might be confounded before the People and rejected of God as for some time it seems he was in way to have been And Paul understood the same concerning himself that though a chosen Vessel to carry the name of Christ amongst the Gentiles yet unless faithful to God and Christ therein woe to him God would reject him as he implys 1 Cor. 9.16.27 proving the righteousness of his Apprehension therein from God's dealing with the Fathers honoured by him and yet with many of them abusing God's goodness God not well pleased but they were destroyed

and take heed of provoking him to these kind of judiciary proceedings against them such is the import of those sayings worthy our diligent consideration SECT 4. That God in hardning and blinding men doth it by degrees and with such mixture of mercy that till they be totally hardned there may be remedy YEt it 's to be minded too that this hardning and blinding men is not done at once usually but by degrees and till it be fully done there is hope for mercy yea the hardning men in part so as that they run upon their own ways and counsels is ordered of God who is slow to wrath and ready to fongive and delights not in the death of the wicked but rather that they turn and live as a means to bring men upon such rocks and difficulties as by which they may be forced to cry to God for and accept of his mercy and so it 's said Israel is in part blinded Rom. 11. ●5 32. or blindness is in part happened to them till the fulness of the Gentiles be come in and that God hath shut them all up in unbelief that he might have mercy upon them all and so in Isa 63.17 when through their hardness they have run themselves upon miseries and then begin to see the error of their ways they are put upon crying mightily to God look down from Heaven and behold the habitation of thy Holiness and of thy Glory where is thy zeal and thy strength the sounding of thy bowels and of thy mercy towards me are they restrained and O Lord why hast thou madeus to err from thy ways and hardned our hearts from thy fear Return for thy Servants sake the tribes of thine Inheritance yea we may see that Gods hardning Pharaoh occasion'd him to rush himself upon such judgements as somewhat softened him and made him cry for mercy and forgiveness and upon crying for it he had it so rich in mercy is God even to his enemies when by his judgements they are moved to repentance and to relent from their purposes Exod. 9.27 28. yea and had he not then hardened his heart again he and his Servants and so provoked God to harden it too vers 33.34 Chap. 10.1 he might have escaped further judgements But he there again hardening his heart God hardned it more or gave him up to greater hardness even to his surther misery and destruction but we may see how long it was before God came to that with him he had before that hardened his own heart as we noted before Hardening himself after the judgment of the Frogs Exod. 8.8.12 his heart was or remained hardened so as not to take notice of the following judgments tho confessed by his Magicians to be by the finger of God and not by any such arts as they practised and that rushed him upon a another judgment in and by which his heart was some what softened and made 〈◊〉 yield so as to promise to let the people go and to intreat Moses to cry to God for him Who also readily heard him yet then also hardening his own heart again he provoked the Lord to harden it too till he threatens him to send all his Plagues upon his Heart and upon his Servants and upon all his People to make him know that there was none like Him in all the Earth And sure that might have such tendency as in Psal 83.16 That knowing him to be such a one he might seek his Name and indeed adds the Lord for this cause or purpose have I raised thee up made thee to stand or as the septuagint reads it preserved thee namely from perishing in the former plagues from which he was raised up or out of that I might shew in thee my power and that my Name may be declared in all the Earth which might have been all accomplished too without his ruin had he by that forbearance and long suffering in which God yet endured him though a Vessel of wrath madeup or fitted to destruction been led to repentance as his long suffering and goodness doth lead to that Rom. 9.21 with 2.4 5. God says not as some rashly from that conclude that he raised him up much less created him that he might destroy him But he preserved and endured him yet that he might shew his power in him and that his Name might be declared which might have been also in his overcoming his obstinacy and making him yield to seek him as at length he did make him yield to let Israel go upon their own terms and had he then also submitted to have sought Gods Name his power had appeared and his Name might have been declared by him or by occasion of him throughout the Earth with his safety and welfare as it was by Nebuchadnezzer after wand humbling himself before God after judgment executed upon him Dan. 4.1.2 3.34.35 36 37. But he then also yet retaining his wickedness and not seeking the Lord who had so clearly and notoriously made known himself both in the power of his wrath and readiness to shew mercy in his humbling himself before him Exod. 14.3 4. provoked God to harden him further even to give him up to a total hardness to run himself into utter ruin and so accomplish Gods purpose that ways by opposing him And yet that also even his total bardning men to Destruction as destruction follows thereupon and his destroying men when fully hardened as it is a judgment that he is slow in passing and bringing upon men he had rather the issues of their own ways in and upon his hardening them in part might a waken them to repentance Ezek. 33.11 18.32 and that they would thereupon turn to him and live so when he is provoked to it and doth it it is in mercy to other men and for their admonition and warning to listen to him not rebelling and hardening their hearts against him or upon sight of former Rebellions and Self-●dnings which hath provoked God to ●rden or blind them in part to return to God and put away their iniquities that he may have mercy upon them and not ●ave them and give them up also to ●ter ruine So it 's said That God would harden Pharaohs heart at the last to pursue after Israel when he had let them goe and when his heart and the heart o● his Servants turned against Israel to lay Why have we done this that we have 〈◊〉 Israel go from serving us yea Exod. 14.3 4 5 8. he did also accordingly after their so recoyling actually harden it to this end That the ●gyptians might know him to be the Lord even that the remainder of them might know him and so as in Psal 83.6 Seek his Name as also is implyed in the last Verses of that Psalm That the ●ter and everlasting shame trouble confusion and perishing of the obstinate Enemies is ordered to this end That men may know that he whose Name is Jehovah is most high over all